[...]cation, migration of questions out of the areas of instrumental fitness, human relation to the surrounding world, impoverished zoologies--under techno-epistemo-anthropocentric values, squeezing prehistoric modes of weakening subjectival normativity--a field that today gets heavily technologized,

...................................

to bring our needs and lures towards each other
bring my lure to the table (that thing which i can't stop following)

who/what are you pregnant with?

(that is what you are proposing)

(that is to play with the ‘histories of body and mind’ [Haraway] you inherit --> for me is to play with the pre-subjective singularities)
[inheritance is of great importance for our research. it is about the passing of obligations from something ghost-like. i am sure we have other modes of response available to us other than how Hamlet takes in what is inherited to him, other ways of responding to the ghostly beings that talk to us from death. (inheritance ~= inhabiting spirit [they cannot be possess as a piece of property], reading inflaming flashes of remote spirits [--> is this hear from one another looks like? is technology placed at the source of this reflection?--technology itself answers the call--(Avital)]) could we work with Ophelia's kind of #Wortsalad instead? (Salad-e Kalame, khoresht-e kalame; same thing happens to Shirin of in Khosro Shirin, but unlike Shakespeare, Nezami allows another poetic drift;) Heidegger's “die Sprache spricht” : language is monologue --?--> schizophrenia and schizophrenic discourse --?--> structure of speaking]
[speaking asserts a certain temporal priority which we must undermine]
-listening *before* speaking
-“We hear language speaking” (Heidegger); a non-organic speaking; language is not equipped with organs of speech? (Avital)


serious joking / joking seriousness [Haraway]
joke/jest/gesture
a space of play --> where ideas come in to being
(story of ‘or’. is it where the original joker came? using or instead of and)
(there is no ‘or’ in nature!? what are the earlier forms of or that we can trace in cave paintings or tool makings?)

**if you don't take my idea seriously i will be utterly incomprehensible**

crafts-person for the building of lures of propositions --> ‘abstractions’
(abstraction is fragile and can hold worlds together)


where Europe comes from? (woher kommst du? i am born in, i am born in, ...)


what animates us rather than what civilizes us



(to Shabnam:) to ‘mourn with’ rather than ‘mourn about’
(-about =/= -with)
(structure of mourning)


to break in the philosophical and biological headquarters (and steal their stories, their abstractions, etc.)
exchanging and sharing instruments and languages
<[...]

[...]to play with the ‘histories of body and mind’ [Haraway] you inherit --> for me is to play with the pre-subjective singularities)
[inheritance is of great importance for our research. it is about the passing of obligations from something ghost-like. i am sure we have other modes of response available to us other than how Hamlet takes in what is inherited to him, other ways of responding to the ghostly beings that talk to us from death. (inheritance ~= inhabiting spirit [they cannot be possess as a piece of property], reading inflaming flashes of remote spirits [--> is this hear from one another looks like? is technology placed at the source of this reflection?--technology itself answers the call--(Avital)]) could we work with Ophelia's kind of #Wortsalad instead? (Salad-e Kalame, khoresht-e kalame; same thing happens to Shirin of in Khosro Shirin, but unlike Shakespeare, Nezami allows another poetic drift;) Heidegger's “die Sprache spricht” : language is monologue --?--> schizophrenia and schizophrenic discourse --?--> structure of speaking]
[speaking asserts a certain temporal priority which we must undermine]
-listening *before* speaking
-“We hear language speaking” (Heidegger); a non-organic speaking; language is not equipped with organs of speech? (Avital)


serious joking / joking seriousness [Haraway]
joke/jest/gesture
a space of play --> where ideas come in to being
(story of ‘or’. is it where the original joker came? using or instead of and)
(there is no ‘or’ in nature!? what are the earlier forms of or that we can trace in cave paintings or tool makings?)

**if you don't take my idea seriously i will be utterly incomprehensible**

crafts-person for the building of lures of propositions --> ‘abstractions’
(abstraction is fragile and can hold worlds together)


where Europe comes from? (woher kommst du? i am born in, i am born in, ...)


what animates us rather than what civilizes us



(to Shabnam:) to ‘mourn with’ rather than ‘mourn about’
(-about =/= -with)
(structure of mourning)


to break in the philosophical and biological headquarters (and steal their stories, their abstractions, etc.)
exchanging and sharing instruments and languages



this is about building something that is ‘good enough’ to get you through...

these practices doesn't necessarily produce ‘separate entities’ (indivis)
am i fantasizing creating a monolithic structure of ideas?


critique is an art that tangles with what you are proposing
(like an octopus in a lure)

...................................

stories that can interrupt death (of our time, anthropocene, etc.)
(example of biology-story into culture-story: (1) ladder of evolution --> progress (2) sperm/egg stor[...]

[...] />



possible workshops for Einat's project:
•moonwalk dance
•database programing --> how to live well with databases, not waging a quixotic war on database designers. we must learn how to read and understand database early in elementary school. databases are fundamental parts of our political social ethical cultural processes...
•regular expression --> how computer programming reads and patterns text
•text-based internet --> cyberfeminism
•intervention in the digital hegemonies (digital ==> cultural ==> material) (changes to the built digital environments, possiblities of reconfiguration --> production of space, articulations about ‘us’)
•what does it mean to look at a code? (a critical introduction to computer programming for artists)
•How to implement a programming language in (JavaScript?)--parsing, regexps, (http://lisperator.net/)
•teaching German with Holderlin's “Andenken” poem
◾to create a *feast* (to celebrate is to become free of the habitual, becoming inhabitual. celebration is the tensional coming together of the unlikes --> through which human beings and gods could meet and greet. The festiveness that the celebration encourages constitutes the original Greeting. [Avital])


...................................

what i have beeing trying to mean by saying that i have been dependent on others to create spaces that a telling can happen, is actually a fundamnetal ellement of storytelling: the ***community. i need and depend on community in my tellings. (this has noting to do with the imperative of “communication” or having a “message”)
(is it what Stengers calls to promote an “oikos”?)


[Stengers]
“the *predominance* of the *concern for relevance* (-rabt-) builds up memory and experience”

political ecology : there is NO knowledge that is (both) relevant and detached
political ecology : relevance + attachment = knowledge

art of staging = designing a scene

[the House TV series, the issue of the protagonist is] the distinguish between the figure of the expert and the figure of the diplomat.
*expert: ones whose practice is not threatend by the issue under discussion --> knowledge = relevance
*diplomat: ones who provide a voice for those whose practice, mode of existence, (and what is offen called) identity are threatened by a decision. to cause the experts second thoughts. --> knowledge ~= decision
[this is core in storytelling] [then, i am political. i used to use the word embassador, but it means also ‘diplomat.’ stories that can hold another story hanging. Sina's shy embassador ~=? ] (but what about the weak ones, the idiot, the one's who ‘rather not’ contribute to the political project?)
-diplomats are situated*
[for *Lili this is also a delima, she is torn apart between her expert self and diplomat who crafts re[...]

[...]other soft gifts as a way to care for one another (@Janina)
*radical affection does not require intentional politics* (Chen)



[Shepard 2004] Stanner (W. E. H. Stanner, White Man Got No Dreaming) describes how the universe became a moral system and consists of three elements: marvels, species diversity, and institutions. Marvels refer to that presence of the unexpected that one always encounters sooner or later in nature, particularly when the terrain reflects something about the mind that implies a common structure. His second element, species diversity, coincides with one of the major moral issues of our time--the extinction of species and reduction of biodiversity.

-“marvels of affinity” is the key to reality, revealing how things are, what is known, and how to behave.

cosmogony (keyhan-zayi کیهان زایی‌)--how the universe became a moral system

...................................

[modes of existence]
>
science studies --> science
what was science before science studies? it was engaged in a sort of stupefaction that prevented meaningful study.

we do not take the fight against X (religion, fetish, etc.) for the truth about X.

...................................

[Avital]

i am adding “mama's boy” (bache-nane بچه ننه) to my short bio (nothing is added by “me,” everything is told to me.)


thanks to all the people who have given me their ‘sides’ (didn't necessorily confronted me)


(book, ketabat کتابت)
to do something to resignify and breakup the serenity and the serene closure of the book, as the universiy values it and seals it
-what deals does it seal?
-the commitment to breaking up the book and its metaphysically laden pitch for closural sovereignty.
-linguistic pollutants
-dirty talks

#as a mode of writing, make a folding (fractal) book, style of children books, for ajayeb
(what would this structure mean? and how is that expandable?)

#making a cheap horror short-film from one of the ajayebs

#write a X-man short story in Tehran context with iranian everyday characters
•jurassic park --> ajayeb al makhlughat عجایب المخلوقات (horror, sublime, shivering water)
•nonapocalyptic stories and the otherworldly hauntingly familiar in the lost faces of forest (called Tehran?)

(accourding to Egyptian 1550 BCE,) book: a loose collection of magic spells intended to assist a dead person's journey through underworld, and into the afterlife and written by many priests
-are lists the origin of writing? (...way before the installation of the modern scriptural apparatus)



theory-minded academics have rigorously repudiated----or forgotten poetry. ----> poetic deprogrammmg

cohabitation of two sovereign lingui[...]

[...]r /> Deleuzian fabulation: a fiction made up by people in their process of becoming
making up stories
=/= fiction (on its own; it doesn't have that relation with becoming)

in which conditions the paranoid mother occupies the failiour of the good-enough mother?
what constitutes the ‘site’ for her mother?

(how her) characters keep running into eachother in a universe of recursive connection (?)



**stories that collect stories** [~= archive? my hypertext? a mouth full? --this specific type of stories are dangerously worlders, usually handed to the unquestioned mechanics of universalized taxonomy and 17th century rigs: encyclopedic homogeneous tables. they are the stuff of ajayeb]
(mispronounced by Ekaterina > captured by Hoda > found object by Sina)

stories that collect other stories:
1- archive ~--> sortability
2- translation ~-->  linearity
==> universality (that both these stories claim)
(my work on hypertext apass ajayeb graph rigs, is to deal within these conditions of storying. my shift of interest)

...................................

(“dealing” @Luiza:)
(or in Lili's term “..a way to tackle issues”)

[with Avital]
*modalities of dealing-with:
-parasitism
-(under the spell) drugs =/= struggle (according to Marxian protocol: one is drugged and disabled [Date-rape-drug as an incapacitating agent] and neutralized by state apparatus, drugs are administrated and spend in all sorts of insidious ways.)
on the discourse of stupidity: Marx (in writing to Engels says that he) believed that proletariat are stupid. Marx's insight to replace the other drugs that have put so many into a stupor. people with Religion are not around, they are praying somewhere to some hallucination [this is Marx, Freud, Nietzsche, and others in 20th century] --> ideological stuporous drugs, ‘everyone is stoned on something’ =/= alert and lucid. [highly problematic!]
-this is about a body recognizing its ‘enemy’ (the figure of enemy for every and each of us and the way we “recognize” it, as historical bodies and minds inheriting the boys of 20th century.) ---- the state of the struggle depends on certain metaphorologies on ‘clean’ that are problematic and phantasmatic and on the loose. --> [the issue is that there is no “clean body”.] how to do dirty work? (--> for ‘morality’ and ‘clean’ go to Freud on the origin on morality: morality began as we stopped sniffing our asses and stood erect, nose in the air, away from the dirt [that we are] --> morality's phobic appropriations and designations, [Lacan: from the genital order to the sublime; az kun be fayakon از کون به فیکون %--> #ouroboros #serpent], [so when we stood up, stood erect, our genitals became center, exposing ourselves to the other, sexually centered exposure], [], [],)
-Marxian: language/tool/art as a[...]

[...]it means it is impossible, we take it on as a kind of ethical, political obligation, but in the word Aufgabe is also ‘Gabe’ meaning ‘gift’ in German, it is gift and giving-up. [Derrida beautifully asks to negotiate endlessly with the ‘given,’ even if the Gift that is given is poisonous.] -->{ we can see how operate but also how they contaminate (and leak into each other.) we might have a sense of three of them}
-ontology of “struggling” a way out of Aporia [denotes, in philosophy, a philosophical puzzle or state of puzzlement] --> we can't! --> we must try to work to locate modalities of stagnancy (rokud) without necessarily seeing the Exit. how do we live with these catastrophic markers that mark us?
-Paleonymics: a certain operation according to which one continues to put old words to work. The use of a pre-existing word in a new context. -- we are stuck with old pomping meanings.
--(Stengers) connecting materialism with struggle --> (in apass) we are descendants of this trope

for Luiza, the meaning of ‘infold’? instead of ‘unravel’? --> interface*
(i want to point out the ‘synthesis’ in her work rather than the ‘analysis’ implied in the term ‘unravel’)



Lacoue-Labarthe made Heidegger possible to read for Avital
(and that is what Avital does, make a lot of things possible to read for me)

(to incorporate a) *rigorous hesitation* (=/= Leo's “slowness”)
going step by step in the confrontation (essential to the unfolding of thought)
**not turning ‘weakness’ (or metaphorical weariness) into a (compelling) paraconcept [<-- Levinas does it]
-taking on the the big topoi of the day like a warrior
courage --comes--> from the *abyss of needling fearfulness*
*German romantics invented the always-with-community, a living-with, a Mitsein practice of living life philosophically (full of moments of restricted solitude, pressure zones, etc.)
(office of friendship...) i am friend in a Freudian ambivalence, that means i undermine the friend, try to trap him and catch him off guard
-if you are so calm, then i will try to bring you over to my side of the barricade of obsessional neurotic (a condition in which the mind is intruded upon against her will by images, ideas, or words. consciousness remains lucid and power to reason remains intact ==> temporarily deprivation of individual of freedom of thought and action [<== intrapsychic conflict of sexual origin that mobilizes and blocks all flows of energy (in the case neurotic a source of pleasure to the child =/= hysteric)])
-when we write do we need to demonstrate a far-ranging grasp of the political consequences of every possible metaphysical move?
...prime mover or suspects such as Plato, Heidegger, Derrida
*acceleration: that we are result-oriented, business-oriented, under the gun of gains, and subject to the push towards scientific objectification =/= i t[...]

[...]sug سوگ, zaje ضجه)
-dispositions of Beschwerde
-which minorities are associated with bitching and moaning? (naleh va shekayat ناله و شکایت, ghor غرولند, غر) (a feminine accent?!)
 -it is often said that “children should stop complaining”
“stop complaining” ?!! [~~> pointed to or relevant for Lili also]
***complaint : the disenfranchised (az hagh mahrum shodeh از حق محروم شده) language of muted rage***
what is (let's) bitching together?
is religion one long complaint? (--'reformation’ as a cover-up)
the “i prefer,” non-need, non-preference
*forms of relatedness--in certain societies the opening self of sociality consists in complaining. (starter-utterances; social encounter involves nagging about your friends, parents, lovers, etc.) --making friends is via complaining. (this is about the conditions of Mitsein, being-with) {non-affirmation ~/=? complaint; we mistake so easily non-affirmation with complaining. (is this Lili's take? her complaints about the insufficiencies of being.)} --> is complaint parasitized by calls for retribution?
Klage (complaint) --to--> Anklage (accusation)
*complaint remains a repetitive fixation that feeds rather than exhausting its course (/Avital, aw9Cv_wQ4CQ) -- it does not finish itself off, or move up the ladder of transformation [important for Sana], actually increases pain --> so, (according to the analyst:) complain is jacking up one's suffering (the Analytiker can't take it anymore)
Avital > Kittler: the Ach of Sprache, (in our historical language usage:) literature or language as complaint. sigh in literature (also pointed out by Lili)
--the modern techo-monster Faust opens with the complain
**what is then a proper address?
...the wish for more

-do machines complaint or lament?

@Luiza; (one of sub-phenomenon of utterance) *blush* registers a complaint(?)
(--> to be noted that certain white skin-colors considered racistly “capable” of displaying moral anxiety.)
-a level of affect and meaning that remains at the loss of words, between shame and excitement, confession and disavow. blush speaks for her at moment when she cannot stand up for herself?
-or it betrays her with a sudden spread of skin-mapping releasing a secret or indexing a moral blemish (lakedar لکه دار), a pigmentation... (how to read it?)
-blush manages to register a complaint and it signs off [concludes] at an unspoken accusation...
-blossoming of senses, cultural significance, who is capable of blushing? --> (decency's) *outrage* (--> libidinally charged, prompting a political arousal --> still a vitality stirs in the complaint--*the complaint can bring movement*) [Luiza's climate of resistance and her integrated modality of ‘struggle'] --> **inner life of morality**
-flush?

[complaint,] is it issued from a place of impo[...]

[...]ns with the complain
**what is then a proper address?
...the wish for more

-do machines complaint or lament?

@Luiza; (one of sub-phenomenon of utterance) *blush* registers a complaint(?)
(--> to be noted that certain white skin-colors considered racistly “capable” of displaying moral anxiety.)
-a level of affect and meaning that remains at the loss of words, between shame and excitement, confession and disavow. blush speaks for her at moment when she cannot stand up for herself?
-or it betrays her with a sudden spread of skin-mapping releasing a secret or indexing a moral blemish (lakedar لکه دار), a pigmentation... (how to read it?)
-blush manages to register a complaint and it signs off [concludes] at an unspoken accusation...
-blossoming of senses, cultural significance, who is capable of blushing? --> (decency's) *outrage* (--> libidinally charged, prompting a political arousal --> still a vitality stirs in the complaint--*the complaint can bring movement*) [Luiza's climate of resistance and her integrated modality of ‘struggle'] --> **inner life of morality**
-flush?

[complaint,] is it issued from a place of impotence or does it have the potential to move mountains? (Avital--Sina's emergency supply of meaning)
can it arrive at any destination whatsoever?
‘complain’ and ‘explain’ relationships
(laughter as a form of complaining)
‘complain’ and ‘politeness’ relationships
what complaint has to do with our anger-management programs?

complaint ~/= lament (complaint won't shut up but lament desires its ending)
lament is fined to mourning and loss ~/= complaint (resisting a fixed relation to loss) seems unable to mourn
*complaint cannot mourn. [complaint as a form of mourning-disorder]
(is mourning busy with ‘continuity in life’? a world that is not made of connections: zendegi bi/ba tadavom زندگی‌ بی/با تداوم, jahani ke be ham mortabet nist جهانی‌ که به هم مرتبط نیست)

is any critique not a complaint? not throwing something in the field of complaint? (--> Luiza, Lili; certain forms of protest dominates their utterances)
--different morphs of civic grief--
(why am i concerned with complaint of my friends? this is about checking my own infrastructural concerns about zones of encounter and redirecting oversized libidinal aggressions, [and pain-relief? {is my work all about (philosophical/artistic) pain-relief?}])

complaint =/= staying within the boundaries of coded gracefulness
(...credit reserved for non-complainers) ,,, ((minor scales of)) protest and breaking rhymes (of master discourse?) (@Sana, perturbed by manners of injustice; her libido [zist-maye زیست مایه, shur-e hayat شور حیات] is at stake)
--when compl[...]

[...]r /> whose dialects are mutually intelligible?

human narcissism : that if a being possess a soul is only then capable of recognizing humans
---then let's give everyone souls!

...................................

(Massumi > Deleuze's) critique ~= modulation --> actively modulated from within the situation, immanent to it {
-augmenting* (taking a certain tendency to the limit)
-diverting* (deflecting it into a different tendency)
-transmutational* (interacting with other tendencies in a way that invents a whole new direction as a kind of surplus value of interaction)
-or, it can lead to a clash that stops the process

asking people “to be true to what they represent” ==> having them “encapsulated in already arrived-at opinion and judgment” ==> blockage

war of “disqualification” ~ Stengersian non-event
being (represented and) legitimated in proxy war

...................................

@Zoumana; “decadent gardener” that connot keep distinction between kin and pest, nature and culture
what is a garden full of indirections, snakes?

...................................

#my trope-findings, (bilingual nonsystematic comparative thinking for storytelling) (work with Avital?):
•پیر Pir / sujet supposé savoir (--✕-->? پیر فلک Pir-e falak in Hafez)
•غر Ghor / complaint (--> shekayat شکایت, and then, khamush خموش in Hafez)
•تعارف Tarof / greeting
•transcend <--> darajat درجات‌ (-> Attar)
•super-ego <--> Div-mardom دیو مردم (-> Nezami)
•NatureZolmat (ظلمت --> ajayeb)
•آبرو Aberu / economy of value
•طی‌الارض tey-ol-arz / body scale, intensity and excess
•نگرانی negarani <--> practices of care




on Aberu, I became interested due to my lack of Aberu in presentationl quality and its abundance in other areer area's of my psychosomatic becoming.
Aberu traverses, calls itself in, animates, and exists for later visits.
-when you are devalued by the marked of bi-aberu, you are less tied to the strictures of shame, and ‘your behaviour’ becomes performance material


...................................

agency =? boresh برش, jahd جهد (in Farsi), “agential cut enacts a local causal structure” (Barad)

agency of ‘hemat’ همّت
hemate shahi همّت شاهی, lavazeme hemat لوازم همّت --> apparatus
sufi's hemat ~= magic

...................................

@Seba after accelerate manifesto reading: (what is and how can we not pivot on our work) the measure of the meaningfulness of action. (Seba's notion of losing hope is because he put himself unconsciously in a cost-benefit analysis? “what is the effect of my actions?”) [in practice it is difficult to embody speculative thinking. we are still in the space of thi[...]

[...]> 3. wortsalad
4. erklammern (with Foad)
5. san'at-e mojarad-sazi (صنعت مجردسازی with Foad)
6. garden (باغ)
7.


#what am i learning from Hiwa's Chicago Boys project?
history, recent region departures, study group, music, jam, more and more people together with their voices and stories, faces, sing, play, discomfort in instrument, tour, collectivity, sojourn in stage, conviviality, cover song,
-when i look at the videos of the project i feel like i want to do or be part of something like that, i want those qualities, i want the way people are looking and feeling like there.

#i am learning from Kohn that the survival is complicated, from Haraway that world works by excess and therefore filled with hope, with Sennett and Delanda a better account of socio-material history, from Ahmed a different understanding of psychoanalysis, from Barad poetry and argumentation, from Scher the effort needed to become interested, from Kenney that there is no need for a “standard language” to describe your interventions or to produce a body of knowledge about your matters of concern,

(this is one place that i am recognizing and foregrounding a binary structure:)
•women in my life: Avital, Haraway, Ahmed, Scher, Barad, Despret, teaching me science and art, attentive modes of differential reading and writing, practices of care and concern
•men in my life: Serres, Sennett, Delanda, Levinas, Anand, teaching me a non-guilt-driven knowledge of history and past, a different mode of remembrance which provokes a different mode of response and responsibility


...................................

alive --[]--> dead --[]--> ancestor

what provokes storytelling?

(Harawayian) inhabiting ==> responsibility --> alignment

(a split-self at home with) contradictions ==> dealing with situated knowledge }--> this is about ‘ongoing’

note to self: not to throw away the contaminated concept that we have, (for example ‘human intentionality,’ ‘human rights,’ etc) *but to hold on (while knowing how contaminated it is) to any concept (which are always unsettled) until it gets a particular (situated) job done
(which job i am try to get done with my good and bad concepts?)

where are we headed with our syntax?

“-scene” : the ‘now’ of the species [--> pleistocene image] also, a sharp change in the graph/diagram [https://en.wikipedia.org/wiki/File:Extinction_intensity.svg]

Sa'di, thinking not with the capital T, rather with the flower, with the cut tail of the animaux

competency + competency (of different animal, human, machine, pigeon, etc) [=/= subtraction, taboo, obligation --> deficiency*]
(additive competencies)

“excess” is the name of the world
there is always more that we don't know; what yet has to co[...]

[...]onic non-symbolic non-anamorphic non-palindromic non-hylomorphic (?)

...................................

towards writing the end of apass dossier
•practices: workshops, (bow and arrow,) ajayeb.net, rigs --> pop-up book, notes, routines, excess,
•trajectory: bibliography, wonder, ongoingness, ontology,
•productions: study as artwork, reading as artwork, bottom-top approach to writing,
•findings: every research practice: must include “body image”, must include “the image of creativity” especially if you are iranian, must employ ontological attention to differential productions, must rework decompose redefine its root-metaphors, must give extensive equipment list, must trace its social connections in a wider ecology of practices, must include a critique of technology,
•moments of composition: a scene animated by some quality, or... taking place as accidents (or not)

key literature, magic wands:
1st stage:
•Richard Sennett: Flesh and Stonne --> learning about body image
•Manuel Delanda: A 1000 Years of Nonlinear History --> learning about material histories
•Eduardo Kohn: How Forests Thinks --> learning about semiotics
•Timothy Morton: Sublime Objects --> learning about ontology
•Avital Ronnel: (lectures and articles) --> learning about poetics
•Donna Haraway: (lectures and articles) --> learning about rhetorics
2nd stage:
•Martha Kenney: Fables of Attention --> *rationality: mixture of the highly rational and the highly fantastic
•Karen Barad: Posthumanist Performativity, Invertebrate Visions --> learning about apparatus
•Eva Hayward: visualizing apparatuses --> her interest in optics, in the optics in which marine invertebrates and people come together through visualizing apparatuses
•Vinciane Despret: The Becomings of Subjectivity in Animal Worlds --> learning about anthropo-zoo-genetics
•Kathleen Stewart: nonrepresentational theory --> other ways of description
•Katie King: technologies of writing --> a better thinking of locals and globals
•

(curiosity ==>) having to figure out how to do something that i don't already know how to do:
•ongoingness of collective practices of knowledge and concern
•talking about (what is going on with) ajayeb
•paying attention to differential ontologies
•the stuff that happens through face-to-face colleagueship
•to be in productive alliance
•


unalianated critical work = art



Seifee wants to say something
something wants to say Seifee?


i like us to be skilled at
•objective perception
•5 minute perception
•rigorously passionate perception
•rhetorical perception
•sacred perception
•devilish perception
•queer non-perception
•having a taste for ir[...]

[...]llowing out the impact of things (words, thoughts, people, objects, ideas, worlds) in hundred-word units

theoretical reflections get folded into the analytic, observational, and transferential ways we move
(Stewart + Berlant)

aftershocks of a shock you can't point out

(we shouldn't always ask) “where does the misery come from?”

designers imagined a still life, not a lifeworld where we show up to build things out

evaluative critique =? (mental habit of) demagnetizing things (for the sake of clarity)

proliferation of little worlds...

story = relay, weiterleiten, رله

...................................

in fact i have never been working on the notion of nature, my topic of research, rather have been all along zoology



score: creating disorder out of order
@Lilia



wry --> wryly کج معوج شده

...................................

paleonymy (use of a preexisting word in a new context) --> we are stuck with old skeletons neurotic words [that are not mutating] (for example man, woman, animal, black, etc.) [=/= hope for mutation, random emergence, sudden epistemic newness]
(Avital:) *language = the house of being*
(not to think emancipatory -->) we live in language, we are structured and destructed by language
we can struggle, move, shift meanings, but never can erase or repress meanings
(Freud showed) that if you think you can be oblivious with things and do away with things and have erasure without remanence, it will go in the state of latency (underground) just to blow up in your face later (the ‘return’ of the repressed has ballistic velocities) --Derrida--> you have to work through with meaning and language (otherwise the old meanings always come back, you are never responsible enough with old meanings)

a word, becomes a thorn in our collective thigh
(what i am learning *rigor* from Avital > Derrida) something looks wrong, (instead of jumping on it and tagging it out,) first say why it is right, what necessitated and motivated it, why it had to be there = rigor: locate the problem zone + say why it had to be there (why it rhymes with what)

(mistake or glitch =/=) error: an exemplary error that teaches you, that had to be made to get where you are going, you had to get into this zone (and as traumatic as it might be) it was neccesory and necessitated by the system that was pushing you forward, it pushed you toward a place of error and blindness and forgetting

...................................

practice of *worldly thinking* with Stewart
vivid pragmatics
weird robust realism of deobjectified deliteralized things =/= ajayeb
to correspond with #telegram media
constitutive differings

teenage: self-division betwee[...]

[...]king on the notion of nature, my topic of research, rather have been all along zoology



score: creating disorder out of order
@Lilia



wry --> wryly کج معوج شده

...................................

paleonymy (use of a preexisting word in a new context) --> we are stuck with old skeletons neurotic words [that are not mutating] (for example man, woman, animal, black, etc.) [=/= hope for mutation, random emergence, sudden epistemic newness]
(Avital:) *language = the house of being*
(not to think emancipatory -->) we live in language, we are structured and destructed by language
we can struggle, move, shift meanings, but never can erase or repress meanings
(Freud showed) that if you think you can be oblivious with things and do away with things and have erasure without remanence, it will go in the state of latency (underground) just to blow up in your face later (the ‘return’ of the repressed has ballistic velocities) --Derrida--> you have to work through with meaning and language (otherwise the old meanings always come back, you are never responsible enough with old meanings)

a word, becomes a thorn in our collective thigh
(what i am learning *rigor* from Avital > Derrida) something looks wrong, (instead of jumping on it and tagging it out,) first say why it is right, what necessitated and motivated it, why it had to be there = rigor: locate the problem zone + say why it had to be there (why it rhymes with what)

(mistake or glitch =/=) error: an exemplary error that teaches you, that had to be made to get where you are going, you had to get into this zone (and as traumatic as it might be) it was neccesory and necessitated by the system that was pushing you forward, it pushed you toward a place of error and blindness and forgetting

...................................

practice of *worldly thinking* with Stewart
vivid pragmatics
weird robust realism of deobjectified deliteralized things =/= ajayeb
to correspond with #telegram media
constitutive differings

teenage: self-division between the move to surge out in a risky worlding and the labor of return alone and weighted

festering + sheltering

“When everything else has gone from my brain—the President’s name, the state capitals, the neighborhoods where I lived, and then my own name and what it was on earth I sought, and then at length the faces of my friends, and finally the faces of my family—when all of this has dissolved, what will be left, I believe, is topology: the dreaming memory of land as it lay this way and that.” Dillard > Stewart

rock-solid otherness

sitting on the granite curb... --Stewart--> sitting on a threshold of expressivity
(Stewart's) intercorporeal intermundane world =/= dull naturalism

[...]

[...] of Setar ستار, and thinking about to jack into the vague differences between another two magical canvases / magnetic disks: Plane of Destiny (lohe mahfuz لوح محفوظ) and Plane of Memory (lohe hafez لوح حافظ), while listening to the virtual narratives of Ghahveh-Khane theater. Which creatures have you encountered, in your travels, that bypass human installations (of memory)?

...................................

a Zoroastrian data: pre-existential ~ azali ازلی, sabegh-ol-vojud سابق الوجود

atefiate mahsus [عاطفیت محسوس] (queer? a queerness not familiar with mysticism?)
queer is about ‘marahele johare atefi’ (مراحل جوهر عاطفی), mohabat محبت (kindness or love,) without leading to ‘faghre erfani’ (فقر عرفانی)

[i have problem with] (escaping) the ‘pit of nature’ (chahe tabiat چاه طبیعت) in Sohrevardi's thought
-(he inverses the earth from positive to negative geology, sphere becomes pit)
-the project of post-Babylonian autopoietic-self, a self that is defined by the ‘meta-fall’ into the “pit of nature.”

‘andam-shenasi peikare latif’ (اندام‌شناسی‌ پیکر لطیف)

...................................

[Avital]

what are the ways in which ajayebnameh relates to itself as its own future, its own labor and announced commitments?
(our reading of ajayeb is not a time quiz involving applicability and whether or not one “buys it.”)


i am “drifting” without anxiety into a new territory (in the philosophical work of ajayebnameh,) drifting involves randomization, fuzziness, and interference. there is no coherent programming nor concerted demand for rigor
(Avital: The origin of the demand for rigor, which has conditioned 20th century Anglo philosophy, “is the positivist's requirement that theories be testable. At the very least, a respectable philosophical theory should be stated with sufficient precision that one can tell what it says about something and whether its predictions about that subject matter are borne out” ---- to be capable of being articulated in the formalism of logic)

Testability furnishes the uninterrogated core of rigor. --> linked to a notion of computational realizability?

how “rigor” enables the displacement of truth by testability----as if the test could provide an unquestionably solid ground for overtaking reflection and other philosophically triggered interferences.

What kind of rigor is “a certain kind of rigor”?

what is being guaranteed if not the ability itself to guarantee

Everything rests on the *promise* of a certain kind of rigor.

the metaphysical fantasy of completion.

colonization of discourse with rigor

The discipline of programming leads to a shift in perspective on traditional issues[...]

[...]ud سابق الوجود

atefiate mahsus [عاطفیت محسوس] (queer? a queerness not familiar with mysticism?)
queer is about ‘marahele johare atefi’ (مراحل جوهر عاطفی), mohabat محبت (kindness or love,) without leading to ‘faghre erfani’ (فقر عرفانی)

[i have problem with] (escaping) the ‘pit of nature’ (chahe tabiat چاه طبیعت) in Sohrevardi's thought
-(he inverses the earth from positive to negative geology, sphere becomes pit)
-the project of post-Babylonian autopoietic-self, a self that is defined by the ‘meta-fall’ into the “pit of nature.”

‘andam-shenasi peikare latif’ (اندام‌شناسی‌ پیکر لطیف)

...................................

[Avital]

what are the ways in which ajayebnameh relates to itself as its own future, its own labor and announced commitments?
(our reading of ajayeb is not a time quiz involving applicability and whether or not one “buys it.”)


i am “drifting” without anxiety into a new territory (in the philosophical work of ajayebnameh,) drifting involves randomization, fuzziness, and interference. there is no coherent programming nor concerted demand for rigor
(Avital: The origin of the demand for rigor, which has conditioned 20th century Anglo philosophy, “is the positivist's requirement that theories be testable. At the very least, a respectable philosophical theory should be stated with sufficient precision that one can tell what it says about something and whether its predictions about that subject matter are borne out” ---- to be capable of being articulated in the formalism of logic)

Testability furnishes the uninterrogated core of rigor. --> linked to a notion of computational realizability?

how “rigor” enables the displacement of truth by testability----as if the test could provide an unquestionably solid ground for overtaking reflection and other philosophically triggered interferences.

What kind of rigor is “a certain kind of rigor”?

what is being guaranteed if not the ability itself to guarantee

Everything rests on the *promise* of a certain kind of rigor.

the metaphysical fantasy of completion.

colonization of discourse with rigor

The discipline of programming leads to a shift in perspective on traditional issues. It invites--or rather requires--one to adopt what [Daniel] Dennett (1968) calls the design stance toward the mind

{ instrumental epistemology of how something works =/=? discovery }--> how can we suspend this “=/=”

trials and tryouts

[Avital's] phantasm of testing(‘s groundedness and unquestioned solidity)

...time-zone paradox of freezing the future in order to plan, in another register, the time for working through computations.
[...]

[...]ble philosophical theory should be stated with sufficient precision that one can tell what it says about something and whether its predictions about that subject matter are borne out” ---- to be capable of being articulated in the formalism of logic)

Testability furnishes the uninterrogated core of rigor. --> linked to a notion of computational realizability?

how “rigor” enables the displacement of truth by testability----as if the test could provide an unquestionably solid ground for overtaking reflection and other philosophically triggered interferences.

What kind of rigor is “a certain kind of rigor”?

what is being guaranteed if not the ability itself to guarantee

Everything rests on the *promise* of a certain kind of rigor.

the metaphysical fantasy of completion.

colonization of discourse with rigor

The discipline of programming leads to a shift in perspective on traditional issues. It invites--or rather requires--one to adopt what [Daniel] Dennett (1968) calls the design stance toward the mind

{ instrumental epistemology of how something works =/=? discovery }--> how can we suspend this “=/=”

trials and tryouts

[Avital's] phantasm of testing(‘s groundedness and unquestioned solidity)

...time-zone paradox of freezing the future in order to plan, in another register, the time for working through computations.

what are the conditions for thinking ‘through a problem’?

[Avital:] ****“To offset the competitive quality of the research that is being clocked, more philosophy must be allowed to drift in, if only to demystify those ideologies of acceleration that relentlessly run down the slower-paced thinking and an ethics of hesitation.”****

[origin] ==> temporal hysteria ==> [effect]

what tensional drama is occurs in the noncoincidence of planning...?
(planning = modeling, testing, constructing prototypes, development)
regardless of whether the future is foreseeable or not, something has to be maintained as a stable factor
test ~=> stability
***If the test cannot originate knowledge, it at least confirms that there is knowledge. (confirming that cognition occurs)

...tests have to be taken over and over again, if only to fill the **fictional time of the absolute present**

knowledge and test : it is not clear even that something is known until there is a test for it.

(test) is a certain type of metaphysically secured knowledge that needs only to ‘find’ itself

The normatively secured test does not originate knowledge but confirms what already exists as “knowable.”

...generous failure, productive of disclosure

...treaties suspend violence only momentarily, artificially

----only with the help o[...]

[...]
the way the state takes possession of the body presumptively on drugs.
-in this way, drugs are seen as eccentric: what is outside, or moves outside the center, can center it, they are animated by an outside already inside
-how drugs are isolating or how they establish community (of those who are somehow together or with nonpresence.) anything that refigures individuality or collectivity that brings you together with the other and absolutly keeps you apart from the other
drug: Dionysian frenzy, aspirin, religion, dirty language,
-I am sorry I have no drugs to offer you today!
-not everyone in civic societies has the privilege of getting high and mind-altering (that which supposedly suggests vulnerability,) running arround drunk staggering and out-of-it, they will be beaten the hell out of it, they have to be sober, on alert and self-protective

your pee belongs to the state----new civic readability

{four bodies don't belong to themselves: children, addicts, outlaws, and ghosts, are all busted by the state or certain legislated majority}


destructive (and artistic) modes of production.

test, does it have an essence? Is it pure relationality?



Avital's “speculative telephonics”

Heidegger: sign = cutting edge, Zeichen --Holderlin--> “we're cutting out” =/= (Avital:) schizo knows how to disconnect, how to depart, how to cut the shit

the place where a call can break into a body[=? orificial openings of a subject]

emergency verification: we are still trying to cut into the emergency line (that we are on) after the crashing down of the transcendental signifier


in the (technologically enabled) disappearance of long-distance what happens to the ‘elsewhere’ calling to the schizobody?

how our pretechnological ears were (trained) before the telephone?

the “call” comes from me and from beyond and over me.

Telephonics coils itself around a concept of “being there” supported by the recognition that contact has been broken. Still, the break is never clean, just as contact was never continuous. The entire metaphysics of identity, presence and locality is scrambled, bringing with it a certain historical mutation in the relationship of the “self’ to other, to the irreducible precedence, as Derrida puts it in ‘Memoires,’ of the other. The other calls; you answer. But “you” have not yet been constituted, gathered or pulled together prior to the call.

Wortsalad ---- Opheilia's kind of mouth that shoots poesy, one has the feeling that no one is there.
/ precisely when ophelia is about to become the poet Shakespeare strangles her in water to make place for hamlet's tragic autopoiesis /

it is (generally) very difficult to know “who” is talking --> “whom” is being addressed

endu[...]

[...]h it a certain historical mutation in the relationship of the “self’ to other, to the irreducible precedence, as Derrida puts it in ‘Memoires,’ of the other. The other calls; you answer. But “you” have not yet been constituted, gathered or pulled together prior to the call.

Wortsalad ---- Opheilia's kind of mouth that shoots poesy, one has the feeling that no one is there.
/ precisely when ophelia is about to become the poet Shakespeare strangles her in water to make place for hamlet's tragic autopoiesis /

it is (generally) very difficult to know “who” is talking --> “whom” is being addressed

endure the agony of the being called (a being-on-call, an answering device)

modeling different styles of irony

(what are we) telehearing (?)


language is the history of index finger (“...even when it is placed on the mouth to silence a speaking. The teacher points, the God and the schizophrenic speak through or to the spiritual forefinger [sababe سبابه, angoshte shahadat انگشت شهادت].”)
-Heidegger traces the route of saying from rumor to the spiritualized digitals. The semiotically invested finger comes to manipulate the alphabetico-numerical ordering of ‘Geschick.’ (Avital)
-The spiritual forefinger presses towards schizophrenic partial systematizing.
-Also, it is the bewitching finger, which makes it rude to point or to press red buttons, for the power of pointing used to be associated with *magical arrests* (thus in Jewish Orthodox marriage ceremonies the wedding ring is said to be placed on this spiritual finger of the woman, to block her potency).
-making the marionette come alive
-history of index finger points to the essential being of language, which is “Saying as Showing.” (Avital reading Heidegger)
-Heidegger shows, “Speaking must have speakers” (not merely in the same way as an effect must have a cause)
(...what must remain unspoken in the sense that it is beyond the reach of speaking)
...decisive disconnectedness in all language tracings.
schizophrenogenic understanding of language (and of anything)
[this is related to the story of the fox and sound, accidental essencing of the index...]


“We are hypnotized things suffering from positive and from negative hallucinations, that is, we see what is not there and often we do not see what is there. In the first place because what it is to be there has no clarity of being. It is as if we cannot see a thing.” (Avital)
(focus the lense on being)



the mode of awesomeness and dissolvement with awe is the prescriptive utterance in the case of ajayeb, the ‘wonders of...’ translated from “ajayeb-e...” triggering the verb “ta'ajob” تعجب
(using Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even str[...]

[...] (generally) very difficult to know “who” is talking --> “whom” is being addressed

endure the agony of the being called (a being-on-call, an answering device)

modeling different styles of irony

(what are we) telehearing (?)


language is the history of index finger (“...even when it is placed on the mouth to silence a speaking. The teacher points, the God and the schizophrenic speak through or to the spiritual forefinger [sababe سبابه, angoshte shahadat انگشت شهادت].”)
-Heidegger traces the route of saying from rumor to the spiritualized digitals. The semiotically invested finger comes to manipulate the alphabetico-numerical ordering of ‘Geschick.’ (Avital)
-The spiritual forefinger presses towards schizophrenic partial systematizing.
-Also, it is the bewitching finger, which makes it rude to point or to press red buttons, for the power of pointing used to be associated with *magical arrests* (thus in Jewish Orthodox marriage ceremonies the wedding ring is said to be placed on this spiritual finger of the woman, to block her potency).
-making the marionette come alive
-history of index finger points to the essential being of language, which is “Saying as Showing.” (Avital reading Heidegger)
-Heidegger shows, “Speaking must have speakers” (not merely in the same way as an effect must have a cause)
(...what must remain unspoken in the sense that it is beyond the reach of speaking)
...decisive disconnectedness in all language tracings.
schizophrenogenic understanding of language (and of anything)
[this is related to the story of the fox and sound, accidental essencing of the index...]


“We are hypnotized things suffering from positive and from negative hallucinations, that is, we see what is not there and often we do not see what is there. In the first place because what it is to be there has no clarity of being. It is as if we cannot see a thing.” (Avital)
(focus the lense on being)



the mode of awesomeness and dissolvement with awe is the prescriptive utterance in the case of ajayeb, the ‘wonders of...’ translated from “ajayeb-e...” triggering the verb “ta'ajob” تعجب
(using Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even struck, by the [text]: we would have missed the encounter with it. In fact, our astonishment would mean that we took the entity of the ajayeb for an object, one created by an author [...] admire a product [by God] and be pleased by a cultural achievement.----Gazwini is making this mistake with God.
-how can we resist the “ta'ajob” or wonderment in reading ajayeb?
-we would not have allowed ourselves to be greeted by the enlisted creatures of ajayeb, be met by its poetic Greeting.
-reading the promises of ajayeb----(and keep in min[...]

[...])
-The spiritual forefinger presses towards schizophrenic partial systematizing.
-Also, it is the bewitching finger, which makes it rude to point or to press red buttons, for the power of pointing used to be associated with *magical arrests* (thus in Jewish Orthodox marriage ceremonies the wedding ring is said to be placed on this spiritual finger of the woman, to block her potency).
-making the marionette come alive
-history of index finger points to the essential being of language, which is “Saying as Showing.” (Avital reading Heidegger)
-Heidegger shows, “Speaking must have speakers” (not merely in the same way as an effect must have a cause)
(...what must remain unspoken in the sense that it is beyond the reach of speaking)
...decisive disconnectedness in all language tracings.
schizophrenogenic understanding of language (and of anything)
[this is related to the story of the fox and sound, accidental essencing of the index...]


“We are hypnotized things suffering from positive and from negative hallucinations, that is, we see what is not there and often we do not see what is there. In the first place because what it is to be there has no clarity of being. It is as if we cannot see a thing.” (Avital)
(focus the lense on being)



the mode of awesomeness and dissolvement with awe is the prescriptive utterance in the case of ajayeb, the ‘wonders of...’ translated from “ajayeb-e...” triggering the verb “ta'ajob” تعجب
(using Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even struck, by the [text]: we would have missed the encounter with it. In fact, our astonishment would mean that we took the entity of the ajayeb for an object, one created by an author [...] admire a product [by God] and be pleased by a cultural achievement.----Gazwini is making this mistake with God.
-how can we resist the “ta'ajob” or wonderment in reading ajayeb?
-we would not have allowed ourselves to be greeted by the enlisted creatures of ajayeb, be met by its poetic Greeting.
-reading the promises of ajayeb----(and keep in mind that) everything in the Greeting is offered to the greeted as a sort of promise

Ungleiche is a figure

by getting on top of the material, we have not let it speak its word

(not to master or master over the material of ajayeb)
“If we allow ourselves to be greeted by the poem instead of overwhelming it with our knowledge and facility for reformatting poetry according to cultural or philological codes, then we are faced with the enigma from which the poem cannot be wrested by our acquired habits of mastery.” (Avital on Heidegger's Holderlin's Andenken)
***Mastery is not a content but a habit.***
disposition from knowing is required if we are to let the word of ajayeb speak to us [...]

[...]-e...” triggering the verb “ta'ajob” تعجب
(using Avital's words) But if we were to remain in this mood, then, despite appearances, we would not be awestruck, or even struck, by the [text]: we would have missed the encounter with it. In fact, our astonishment would mean that we took the entity of the ajayeb for an object, one created by an author [...] admire a product [by God] and be pleased by a cultural achievement.----Gazwini is making this mistake with God.
-how can we resist the “ta'ajob” or wonderment in reading ajayeb?
-we would not have allowed ourselves to be greeted by the enlisted creatures of ajayeb, be met by its poetic Greeting.
-reading the promises of ajayeb----(and keep in mind that) everything in the Greeting is offered to the greeted as a sort of promise

Ungleiche is a figure

by getting on top of the material, we have not let it speak its word

(not to master or master over the material of ajayeb)
“If we allow ourselves to be greeted by the poem instead of overwhelming it with our knowledge and facility for reformatting poetry according to cultural or philological codes, then we are faced with the enigma from which the poem cannot be wrested by our acquired habits of mastery.” (Avital on Heidegger's Holderlin's Andenken)
***Mastery is not a content but a habit.***
disposition from knowing is required if we are to let the word of ajayeb speak to us (in the form of greeting)
[as Holderlin announces that the “remains” for which poets are responsible.]----> memory (don't let engineers build you archives! (making it about grounding and historicity, instead:) let the poet be responsible for whatever has “remained.”) [this would be Holderlinian advice]
-inappropriable remainder(s)

memory/remember is sojourn
memory and its (peculiar) temporal climate
-how can we not situate remembrance as mourning? (as Holderlin teaches everyone)
remembrance =/=? joyous festivity [----the issue and point in project Persische Abend PARS VIDEO 2014]

the minute you see in a text (@Hoda, Sana, Ali having even) one memory that is clear and guaranteed --> your signals should go on: there is one unrevised (in an original form), no secondary revision, *pure memory* <-- this is a memory that is unnegotiable for them

*on Wind
wind, is a coming that arrives from the future
(compare “going” [staying behind] in Attar, Hafez, and Holderlin) [in San'an nobody is greeting, there is no greet-event. Attar misses: Greeting as pure letting go**]
(Avital on Holderlin:) “[...] in going, comes. Parting is not a mere leave-taking and empty staying behind. Parting is also not a mere going away and disappearing. The poet remains in the rustling wind. to the extent that he goes with its going. [...] Nonetheless. the poet stays with the wind. Accompaniment now shapes the Greeting. As the gu[...]

[...] not a content but a habit.***
disposition from knowing is required if we are to let the word of ajayeb speak to us (in the form of greeting)
[as Holderlin announces that the “remains” for which poets are responsible.]----> memory (don't let engineers build you archives! (making it about grounding and historicity, instead:) let the poet be responsible for whatever has “remained.”) [this would be Holderlinian advice]
-inappropriable remainder(s)

memory/remember is sojourn
memory and its (peculiar) temporal climate
-how can we not situate remembrance as mourning? (as Holderlin teaches everyone)
remembrance =/=? joyous festivity [----the issue and point in project Persische Abend PARS VIDEO 2014]

the minute you see in a text (@Hoda, Sana, Ali having even) one memory that is clear and guaranteed --> your signals should go on: there is one unrevised (in an original form), no secondary revision, *pure memory* <-- this is a memory that is unnegotiable for them

*on Wind
wind, is a coming that arrives from the future
(compare “going” [staying behind] in Attar, Hafez, and Holderlin) [in San'an nobody is greeting, there is no greet-event. Attar misses: Greeting as pure letting go**]
(Avital on Holderlin:) “[...] in going, comes. Parting is not a mere leave-taking and empty staying behind. Parting is also not a mere going away and disappearing. The poet remains in the rustling wind. to the extent that he goes with its going. [...] Nonetheless. the poet stays with the wind. Accompaniment now shapes the Greeting. As the gusting wind is alternately a coming and a going. so is the Greeting a staying behind that nonetheless flutters away. becoming a going with. [...] The poet's staying behind is crucial. Staying behind is not meant to mark the isolation or even desolation of the poetic act. [...] Neither passive nor active, remaining behind indicates a way of going back, a returning to the source.”
-traveling to the impossible place of the other
-(wind) come and go without touching down or dropping anchor
-the agency, animacy and sentience of the wind is described by ajayeb's sensuous subjects within the wind. one feels enwrapped, enveloped in a sentient being that moves across vast distances, it comes and goes --> the materially textured poetics of description in the ajayeb-e bad باد

the poesy (~ fictional =/= truth, real) (Wahrheit und Dichtung) of ajayeb (are no longer distinguished from each other)

(greeting is the poet/artist's most essential mode of being)

a designed closure or reappropriation that locks the Other into a schema of subjectivity ---- at once promoted and subjected
*(re)fastened to the Greek origin
promoting the ousider to insider (who now holds an Ursprung and origin)

re-appropriation ~=?! an end to alienation {~=?=> the condition of possibility[...]

[...]sure or reappropriation that locks the Other into a schema of subjectivity ---- at once promoted and subjected
*(re)fastened to the Greek origin
promoting the ousider to insider (who now holds an Ursprung and origin)

re-appropriation ~=?! an end to alienation {~=?=> the condition of possibility for totalitarianism} [Fynsk]

the illusion (and comfort) of noncastration

...................................

duty of deconstruction: the practice of non-avoidance
(duty =/= your nature)--> the duty of being unwelcomed

vomiting ~= healing



*after the 18th century (seems) all art (artists) wants to be:
•in the privileged place of nonrepresentational work. trying its self with the sublime, that which disturbs and devastates being
•performative = being + doing ~= becoming what it is

() parentheses:
•parental parenthetical remarks
•grammatically set to emphasize --> belonging to the secondary
•whispering ~ “this isn't much, but let me insert, inject”
•disavowal of the text
•denial
•confession
•pumping the text to its opposite meaning
•turns everything around --> a noble feeling
•

(Avital > Nietzsche:) destruction: commitment to futurity
affirms life, clears out the nonsense
=/= devastation: destruction without future
-if you are stuck with monumental history, and if you are burdened, carrying too much baggage (historically, aesthetically) ==> you are weighted down and cannot move forward




the image of hybrid being in ajayebnameh, half animal half human, is being both wild and tamed, vahshi-ram وحشی رام

...................................

(the word) wonder, it worlds.

...................................

work in ajayeb is about the phenomenon of understanding that is to be found in modes of experience that lie outside the universal claims of modern scientific method (--the experiences of art, of philosophy, and of history itself.)

in the hermeneutic universe i am building, Iran is made of China is made of India is made of Afghanistan is made of Iraq is made of Greece is made of ...

(can I say that my work has been all about Iran-centrism?)

gaps in cultural space that epistemology has not filled

hermeneutics =/=? epistemology

history of truth


*making an ecological landscape of ajayeb cosmology, that means making visible the connection between beings and contact zones among animate and inanimate and nonhuman:
diamond <--> snake
fire <--> speech
fire <--> animals
wind <--> future
cow <--> angel
water <--> light
darvishi درویشی <--> Div دیو
earth <--> Bahman بهمن
mars <--> wolf, pig
moon [...]

[...]e (or a system of figures) and its deconstruction. But since this model cannot be closed off by a final reading, it engenders, in its turn, a supplementary figural superposition which narrates the unreadability of the prior narration.”

the analytic experience has a narrative character? psychoanalytic dialogue ‘uncovers’ a certain kind of narrative discontinuity maintained in the analysand's efforts
--> meaningful narrative sequences,
and, recaptured memory : a rhetorical product

...................................

-the dominance of the narrative ‘The Origin’ [Ursprung] when we tell nature story, when we call in nature
-the dominance of the narrative ‘The Zoom’ when we tell nature story, (‘The Reveal’ story)
-




ok, it is 06.03.2017, i need to set up a track of commentary, a monogamous relation with ajayeb
and unload the myth that i am going to do something new:

1st: send super-ego away and cleared out --> no judgment
2nd: call the unengaged secretary to just write
3rd: throw some sort of sequencing on the page
4th: call the clean-up agent
5th: at some point super-ego comes and checks it out
6th: negotiation with the super-ego

(Avital,) start modest and small, listening to my passion, collects some texts or passages that hold this or that motif that i like or am concerned with, go in there and do a rhetorical reading, see what is going on in the language, allow myself be instructed and taught.

7th: wrap around the work, something of an *infomercial,* there i can get a little ego in there, bring myself to the table and situate myself in the world of art/scholarship/thinking/creativity/etc. and say where i am, what question do i bring to the table, what would be my question mark, i am at the table taking my place and this is my question mark, situate myself (=/= autistic, dar-khod-mandegi در خود ماندگی; i can't spin out as kind of rouge and solitary satellite that no one can connect with. i have to make the connections, in a world that is having debates and discursive encounters around my themes. i am *in conversation* --> responding, quoting, tuning,) standing up for myself and my text, “fake it till you make it,” yes i need to renarcissize and build up, at this phase towards the end i need to perform being assertive and show what i have brought to the table, and if i don't know that then i ask someone to tell me what have i done? where does it belong? how can i situate myself?

8th: sleep-walk, don't look down, don't wake myself up, don't ask why i am doing this

9th: (problematically Deleuzian:) *becoming woman*! (for Deleuze) all writing involves you (no matter how you are gendered or constructed or what you think you are) in becoming woman, which is to say the experience of a powerful submission and the ability to carry o[...]

[...]on, and social practices

ethnographic style of early French ethnographers --> **learning truth from lie** was essential to representing the “primitive” reality in order to interpret it in its true picture
-Marcel Griaule's approach to fieldwork: “The crime is the fact, the guilty party the interlocutor, and accomplices are all the members of this society. [...]the abundance of pieces of evidence serving to convict appear to facilitate the inquest, but in reality they guide it into labyrinths--labyrinths that are often organized. [...]The inquest must be treated like a strategic operation.”
--> nonsense to be mastered had shifted from the demonic, incredible forces at play for the inquisitor to the misguided tall tales of the native interlocutor [--> same mistake that Federici does in her book Caliban and the Witch. Federici, in search of the manifestations of misogyny, aggressively frames the scene of a feminist encounter with witch-hunt as a kind of antagonistic trial of social organization of the Middle Ages in transition to early capitalism... a mode of attention that is equally didactic and forensic as the witch inquisitors]

recognition of the struggle that lay at the heart of raising testimony to the status of the “really real” --Avital--> Griaule aggressively frames the scene of ethnographic encounter itself as a kind of antagonistic trial (whereby the ghosts and gods of the natives are forced out of the shadows and made concretely apparent to the senses of the anthropologist)
*fieldwork ==> knowledge of hauntings that is itself haunted*

imaginative result of “I-witnessing”

*paradoxical necessity of an expressive element within an objective test in relation to what would other wise be nonsense* is evident in many of the examples of 16th century visual culture --> ajayeb bestiary


trial by ordeal
(illustrated in Eduard Fuchs)
the case: if the woman floats she is clearly able to contravene the nature and is therefore a witch or heretic; if she sinks, she has made no such pact with Satan
-procedural expertise --> trial by water here functions as *experiment as much as a punishment* designed to reveal an other wise invisible truth

testimony + experimental results + expert inquisitorial interpretation ==> early version of the ‘case study’ (synthesized as evidence in service of accounting for variation that exceeded general laws regarding relations and phenomenon in the world)
Baxstrom + Meyers

(ajayeb's) individual cases: an effective strategy in providing analytic (and empirical) purchase for phenomenon that were other wise invisible to even the discerning eye of the expert <-- **to move away from a reliance on metaphysics**


**medicalization of the invisible**

possession
set the stage for the explicit medicalization of the mobile invisible forces [...]

[...]e within the complete appearance of the demonic creature


(coming into contemporary performance art -->) figures from antiquity:
•Saturn @Ale
•Circe @Bryana (changing men into beasts, games of chance, gambling, tricks, slight of hand, illusion, hybrid animal–human forms of the demons dancing around the “grandmother” with surprisingly young and beautiful appearance --melancholy--> general sense of sexual and societal disorder swirling around a placid, passive female protagonist) + empirical strain of the discourse of the witch
•Sabbat @Jassem
•
-->

pact of the witch
obsessed state of the hysteric
interplay of face and tableau

(Warburg's assertion that) donning a mask constitutes an active attempt “to wrest something magical from nature through the transformation of the person”
[putting on a mask --> transformation of the person --> obtaining omething magical from nature]
>
Christensen formally constructing “the witch” through a cinematic iteration of metoposcopic naturalism
(metoposcopy: a form of divination in which the diviner predicts personality, character, and destiny, based on the pattern of lines on the subject's forehead.)

(Avital) scientific imperative (the demand in the 19th century for an epistemological reliable inquiry in the nature of things) <-- fascination for the freak and the occult <-- on the way to technology


(Baxstrom + Meyers > Philippe Alain-Michaud on Warburg) “in Mnemosyne, photographic reproduction is not merely illustrative but a general plastic medium to which all figures are reduced before being arranged in the space of a panel. In this way, the viewer participates in two successive transformations of the original material: different types of objects (paintings, reliefs, drawings, architecture, living beings) *are unified through photography* before being arranged on the panel stnel stretched with black cloth. The panel is in turn *rephotographed in order to create a unique image*, which will be inserted into a series intended to take the form of a book. The atlas, then, does not limit itself to describing the migrations of images through the history of representation: it reproduces them. In this sense, it is based on a cinematic mode of thought, one that, by using figures, aims at not articulating meaning but at producing effects.”


transgressive approach to the archive:
•Gerhard Richter's Atlas, 2006
•Jean-Luc Godard's Histoire(s) du cinema, 1988
•Christensen's Häxan
•Warburg’ Mnemosyne (presentation of a series of visual cliches and stereotypes, fragments which were most likely already familiar to the viewer ~ figurative givens ==> empirical evidence + media to conjure with)
•Bataille's journal ‘Documents’ 1929–30 --> seizes cliched objects and then systematically empties them out in the cours[...]

[...]/> _+***'`~~/!=-~>

***the logic of gathering evidence***
(fundamental assumption of anthropology:)
[asserted by Levy-Bruhl:] ontological difference between the nonsensical world of “primitives” and the science of Western research ==> *“natives” could not (or would not) produce a “proper” explanation of the forces around them or their own beliefs and motivations in relation to these forces* (==> testimony + experience became essential tools for ethnographers)
--> ***encounter between researcher and subject*** [was never that of good faith intercultural sharing] ==constituted==> a series of severe tests (by which the researcher could gather necessary empirical evidence in order to make a felicitous truth statement regarding what was “really” at play)
}--> the nonsense to be mastered shifted from the demonic (~ incredible forces at play for the inquisitor ديوى) --to--> ديوانه the misguided tall tales fo the native
---->{this is relevant for artistic research environment, encounter/friction between different styles of knowing
#feedback: mastering the nonsense of the other artist-researcher
@apass, research presentation: misguided tall tales artists tell themselves}

[#feedback as passion]
Avital --> a passion or experience without mastery, without subjectivity, testimony, as passion, always renders itself vulnerable to doubt
([?can we think of] artistic feedback as a) *scene of ethnographic encounter* --> a kind of *antagonistic trial* (whereby the ghosts and gods of the natives are forced out of the shadows and made concretely apparent to the senses of the ethnographer)
--> (in this context) fieldwork ==> knowledge of hauntings + other nonsense that is itself haunted ~-> what gives testimony its power of fact {--Derrida--> if testimony truly resolves as certainty or mere information, it would lose its function as testimony --> testimony must allow itself to be haunted}--> [*]testimony: visualization of what cannot normally be seen

[my misunderstanding of ethnography ==> my approach to giving and receiving feedback --> the workshop i gave ‘little fables of practice'] *(your) ‘fact’ must allow itself to be parasitized by precisely what it excludes from its inner depths, of being a fable*

the picture of researcher's humanity (@Sana):
•researcher = detective, examining magistrate دادرس
•crime = fact
•guilty = interlocutor (in reality they guide you into [often organized] labyrinths)
•inquest = strategic operation

**the imaginative results of “I witnessing”**
@apass [what we do mainly is] witnessing eachother's works and mode of existence
+ paradoxical necessity of an expressive element


testimony + experimental results + expert inquisitorial interpretation ==> (an early versoin of) ‘case study’ ==> formation of ‘general law’
[...]

[...]ten, spread out, make plain or clear, explain”), from ex- ?(“out”) + plan? ?(“I flatten, make level”), from planus ?(“level, plain”); see plain and plane.]


afformations

sexual arousal, and its presence in freindship,
normalcy codes, and institutionalizations of friendship (--> friendship insures the modeling of all sorts of vital ethical and political dispositions)
(#harem)

pro-ject, intro-ject, and ob-ject
the things we introject,

fb

good example, bad example, etc.

if you “understand” someone you are off friendship
understanding presuposses distance and difference
friendship must include disidentification
empathy replacing understanding? (do we really want an “empathic non-understanding”? to enfold the spectator with..)
[empathic non-understanding: a relationship that gives up the self's need for constant affirmation (Laura Marks) --> pulls us instead into a “meterial understanding” of our connection with other animals] ==> challenging the ontological primacy of centers (in general and not only human center stage)
“you are thrown off by this narcisistic extension that the other appropriated by your identification has become” (Avital)
-disproportion is always present and operating



i am not sure if there is an iranian pop song we can agree to like (or to hit ‘like’)



symbolic language
attaching sounds to things/animals/species when they were not visible
(“Never ignore a sound!”)


The jungle is a social space. {biological real, disciplinary boundary making stories}


Children at age six are typically anthropomorphic

...youth “hanging out” in age-specific gangs they are “growing themselves up,” often in a milieu of violence and power

deprivation of (avuncular and) grandparental care =?=> lifelong hostility to one's parents

elderly functions have been lost in disintegration

.

ok. let's put the whip down. the point is just to mention the word whip, and since you are all well trained, it does its job. we are all trained animals, gathered here, calm and curious, want to investigate what or who is training us, whipping our asses, associating our senses with signals he or she or it sends to our bodies, being petted or molested by it...
•strong strangle-holds and deadlines


Tintin and Milou companionship (Milou is the name of Hergé's first girlfriend)
Milou's his internal monologue (addressed to the reader) until Haddock came in the series in The Crab with the Golden Claws.
Hergé always draws Snowy at particular angles
(Tintin in the Land of the Soviets)
[i am relating to my stay at Belgium]

...................................

which orifices are openin[...]

[...]our senses with signals he or she or it sends to our bodies, being petted or molested by it...
•strong strangle-holds and deadlines


Tintin and Milou companionship (Milou is the name of Hergé's first girlfriend)
Milou's his internal monologue (addressed to the reader) until Haddock came in the series in The Crab with the Golden Claws.
Hergé always draws Snowy at particular angles
(Tintin in the Land of the Soviets)
[i am relating to my stay at Belgium]

...................................

which orifices are opening up to which kind of phallus?
(the phallus of confession; I open up to you, you are prior to me, you impregnate me,)

my repetition compultions


what offers me hospitality and shelter?

...................................

i am sorry to have to perform some iranian Tarof maneuvers in order to move or move on ironically Tarof temporarily blocks the movement
-Tarof belongs to the tropes of (less violently appropriative or even nonappropriative[?]) greeting (in strictly iranian sense,) “Greeting rellects the double movement of approach and withdrawal that issues in a passage tracking the movement in history that defines the conditions of historical existence.” (Avital)
[if you don't greet me i vanish in thin air! i am not kidding! i am also freaked out by those who pretend cool and that their arrival and existence dosn't depend on the other greeting them. or, are the already greeted by some other mechanisms that are not immediately visible to me?]
-postponing the encounter
-as a greeting ritual, Tarof at once performs and tests the reliability of social links
-Tarof has everything to do with the poetic act
-i like to open another trackline of research: does Tarof appropriates the Other? (its relations to violence?)
-Tarof-greeting establishes a relationality between... texts and historicity?
-can we understand Tarof that it originates the relation between man and the divine? ---"infinity after you!” (unendlich nach dir!)--intense intimacy of infinite belonging.
-merger of the sacred with terrestrial destinies. you are made a demigod at the moment of Tarof
-a temporary co-belonging, in possession of the Other
-in which sense Tarof offers trace of a relation to an ungraspable alterity?
-between what and how it holds separation? (Tarof's very task is to hold together the separation)
-its relations to the sacred?
-what kind of encounter takes place under the sway of the Tarof?
-repeatability of the Tarof is built into its singular occurrence
-Tarof, a *reciprocal promise* that aims to correspond to the most essential level of the other.
-the greeted is first and newly returned to his essence
-Tarof corrupts greeting
-the story of turtle and two storks in Kelile Demne (کلیله و دمنه): friedship due to adjac[...]

[...]ed of being welcomed”

*strangers and exchangers (sarraf)


this is an artistic concern with foreign-policy


[Arendt:] (in 20th century) shifts in the terms in which we locate the ethics and values of responsibility
citizen --> refugee
[demand for clear ethical responsiveness]
*citizen: an entity assumed to occupy the secured interior zones of polity (who generates the affect and discourse of care, concern, responsibility, and rights;)
*refugee: foreign and shifting body with no home base--has become the exemplary locus for any possible cosmopolitan ethics

you feel like a foreign body until you finally get a job, love, being greeted,
(you may remain foreign until the other claims your body: the police, the lover, the employer, some microorganism that make you sick, and so on.)


(Nietzsche's view of) the friend as the future***
Holderlin asking “Wo aber sind die Freunde?” (a central complaint of ethical proportions and political consequence), (that they have not come to the place from which the poet is greeting) scattered or not yet in existence --> nature of future friendship. (is he keeping the friend necessarily remote? out of political reach? Avital's asking, accusing Holderlin of singularization)
-Graeco-Roman model of friendship
-(is there a specific Iranian model of friendship? --?--> Tarof)
-political model of friendship (based on reciprocity)

Greco-Roman --> Mediterranean World
-the “swimming-pool and spa” of the Greeks and Romans?
-wherein the cultural preferences, ideas and sensitivities of these peoples were dominant
-their urbanites and cosmopolitan elites
-mutual knowledge

politics of friendship in Kelileo Demne:
undiscovered treasures...
constantly warning of fall on the asymmetry
nonreciprocity
Kelile-o Demne is about communal forms of fragile human existence
a project of (asserted) nonalienation
-destinal velocities (the Turtle, the storks, etc.)
fictioning totality of nature, therefore, state
States of security, nature of illusion,


finite essence of friendship

(is muslim paradice and general idea of akherat in the way of finitude of friendship? what would friendship for a mojud-e okhravi mean?)
octo-paradisic systems



animal husbandry
[husband: conserve, husband, economize, economise, spouse, mate,]
[husbandry: the practice of cultivating the land or raising stock]

...................................

the national geography documentary crew and the editors fabulating a nature story which comes to hang around in my family's lunch table culture. the iranian mother and eating your children story of the lions. the multi species contingencies. my family culturenaturally hanged on the [...]

[...]ain <== power struggle


کلیله و دمنه Kelile Demne is full of disastrous laws of encounter and encounters of law
a sort of a metaphysics of presence (imposing and projecting to and with animals) that regulates the possibility of a pedagogical encounter
•no mediated forms of presence and so on
•nobody breaking the semiotic rules
•what subject-supposed-to-know
•what blocks cordial disposition and animal amity?
•what genital lickings are welcomed or unwelcomed and discouraged or abandoned? and so on


to read Kelile Demne not as something that works as legitimator

reading and greeting


to form (an) intention


all that anthropomorphism performs and withholds on and with animality

...................................

[Rickels]
(my) animal-findings and fairy-tale associations

if dogs communicate through their trainability cats redirect lines of communication through play. the dog waits and watches, the cat looks and looks, which when is your turn to be looked at, can be therapeutic or unnerving.

meeting the cat half-way

...................................

[Avital]

the greeting ‘hello’, the initiatory and inaugural moment of our encounter

the gift sabotaging the freedom of the subject to receive greeting or offering greeting
a gift that becomes a curse for the person,

who has the civic stability to refuse a greeting?
the finantialy challenged and the greeting



explore friendship as a crucial modeling of justice?

configuration of encounter

It doesn't always have to be science fiction, risking the wrong blend and watching the uncontrollable spill of consequences --> hook up friends

friendship, as Avital practices it, should often involve triangulation and the drama of departure?

I found myself (also) tempted to reduce her/him/you to sameness,

“meant to be,” relying on a kind of metaphysical latency.

invasion with little violation(?)

(In rhetoric:) citation = apostrophe [address to an absent or imaginary person, calling to the other]

(i am late. i am transed late. translation and trans-relations has everything to do with latency. )


Avital: For Bataille, friendship is part of the sovereign operation and is linked to reading.

apostrophe (citation) for Derrida is the possibility of postmortem discourse --> memory, acts of bringing back, recalling

can we take out no insurance policies to safeguard thinking or writing or building?

(Lyotard's) différend: a dispute or difference that cannot be resolved by the cognitive or linguistic resources we have at hand --(indi[...]

[...]eading and greeting


to form (an) intention


all that anthropomorphism performs and withholds on and with animality

...................................

[Rickels]
(my) animal-findings and fairy-tale associations

if dogs communicate through their trainability cats redirect lines of communication through play. the dog waits and watches, the cat looks and looks, which when is your turn to be looked at, can be therapeutic or unnerving.

meeting the cat half-way

...................................

[Avital]

the greeting ‘hello’, the initiatory and inaugural moment of our encounter

the gift sabotaging the freedom of the subject to receive greeting or offering greeting
a gift that becomes a curse for the person,

who has the civic stability to refuse a greeting?
the finantialy challenged and the greeting



explore friendship as a crucial modeling of justice?

configuration of encounter

It doesn't always have to be science fiction, risking the wrong blend and watching the uncontrollable spill of consequences --> hook up friends

friendship, as Avital practices it, should often involve triangulation and the drama of departure?

I found myself (also) tempted to reduce her/him/you to sameness,

“meant to be,” relying on a kind of metaphysical latency.

invasion with little violation(?)

(In rhetoric:) citation = apostrophe [address to an absent or imaginary person, calling to the other]

(i am late. i am transed late. translation and trans-relations has everything to do with latency. )


Avital: For Bataille, friendship is part of the sovereign operation and is linked to reading.

apostrophe (citation) for Derrida is the possibility of postmortem discourse --> memory, acts of bringing back, recalling

can we take out no insurance policies to safeguard thinking or writing or building?

(Lyotard's) différend: a dispute or difference that cannot be resolved by the cognitive or linguistic resources we have at hand --(indicating rather)--> a rupture in the presentation of testimony (~ litigate)

something you could turn your tattooed back on


(#my work on [post-feminist] harem)
(companionship and sexuality and installations of community) --> The Inoperative Community [Bataille, Blanchot, Nancy]
(how to) create community wherever I go?
(establish relationships: humor, kindness, attention, reworking, “re-”, festivity, moderate arousal, silliness, playfulness, support,)
learning making a “fictive kin group in training” (how to learn to notice each other? how to learn to be in the same game?)
to insisted on community without r[...]

[...] meeting the cat half-way

...................................

[Avital]

the greeting ‘hello’, the initiatory and inaugural moment of our encounter

the gift sabotaging the freedom of the subject to receive greeting or offering greeting
a gift that becomes a curse for the person,

who has the civic stability to refuse a greeting?
the finantialy challenged and the greeting



explore friendship as a crucial modeling of justice?

configuration of encounter

It doesn't always have to be science fiction, risking the wrong blend and watching the uncontrollable spill of consequences --> hook up friends

friendship, as Avital practices it, should often involve triangulation and the drama of departure?

I found myself (also) tempted to reduce her/him/you to sameness,

“meant to be,” relying on a kind of metaphysical latency.
>
invasion with little violation(?)

(In rhetoric:) citation = apostrophe [address to an absent or imaginary person, calling to the other]

(i am late. i am transed late. translation and trans-relations has everything to do with latency. )


Avital: For Bataille, friendship is part of the sovereign operation and is linked to reading.

apostrophe (citation) for Derrida is the possibility of postmortem discourse --> memory, acts of bringing back, recalling

can we take out no insurance policies to safeguard thinking or writing or building?

(Lyotard's) différend: a dispute or difference that cannot be resolved by the cognitive or linguistic resources we have at hand --(indicating rather)--> a rupture in the presentation of testimony (~ litigate)

something you could turn your tattooed back on


(#my work on [post-feminist] harem)
(companionship and sexuality and installations of community) --> The Inoperative Community [Bataille, Blanchot, Nancy]
(how to) create community wherever I go?
(establish relationships: humor, kindness, attention, reworking, “re-”, festivity, moderate arousal, silliness, playfulness, support,)
learning making a “fictive kin group in training” (how to learn to notice each other? how to learn to be in the same game?)
to insisted on community without relying on transcendence =/= communion
(community without illusions about itself)
a community that is self-annulling but rigorous (rigorously perverse)
(--the duties of the survivor)
-this is about creating convivial spaces (=/= urban design ideology)
(to set up around) work =/= (bodies of) knowledge
(let's make this an obligation:) to create an atmosphere in which interesting mistakes can get made
let's bring a huge amount of material what we get into trying to digest
--> [an effec[...]

[...]rphism critique --> human-referenced starting-point


trophies, stuffed parts, drawings
urine, faeces and other dirts

feral =/= wild =/= tame =/= feral

in-between animal-findings and animals finding

appropriate places of animals: in zoo or animations

(the 2016 film Fantastic Beasts and Where to Find Them is about proper zoology and not animal epistemology. here what comes after “Find Them” is crucial.)
(the developement moral identities and psychological interiorities for Pixar's human teller in anthropomorphist films such as Ratatouille.)
-we need to imagine a new animal geography

*territory: “...sites of a completed cycle of parentage and exchanges [...] spaces of insurmountable reciprocity.” (Baudrillard)
(is Baudrillard sentimentalizing animal territoriality? and giving them ‘psychic life’?)

...................................

[Michael Woods]
...through representation an entity becomes ‘immutable mobiles’ (Latour) that allow political debate to take place by presenting to decision-makers convincing representations of things which they have not directly experienced. (--> Hollywood)

...................................

[Avital]
the maternally contacting child is menaced
it is the mother who call(ed) first
mother and child, each the absolute hostage of the Other

to face the immense, faceless Someone

the nature of our encounter is on a timer
ask for subtitle if I go foreign for you. (i might go foreign for you)
in nerves sense, i am pushed and persecuted by the need to quickly tell you everything that I know ---> the pedagogical instant -----> i don't think one can proceed slowly enough and pull the break in the age of rapid and fast food and acceleration.


our verbal velocities could reach no one in a way that would truly mark or unhinge the brutal protocols of lived reality... ?

...who took no prisoners (...who can truly say that?)

(I also? take pleasure in) the injurious effects of language : words are bodies that can be hurled at the other, they can land in psyche or soma --> manifesto

...................................

(as a reader) friend is a partner in crime

...................................

Sa'di's scene of writing, saying goodbye:
ای ساربان آهسته رو کآرام جانم می‌رود وآن دل که با خود داشتم با دلستانم می‌رود
سرو سیمینا به صحرا می‌روی نیک بدعهدی که بی ما می‌روی
بگذار تا بگرییم چون ابر در بهاران کز سنگ ناله خیزد روز وداع یاران
(iranian culture and its relationship to farewell and khoda-hafezi, expanding it. why we find it so difficult to say goodbye, or even can't say good[...]

[...]el that we are there. and my guess is that it is always technological. but in an another universe your arrival might be registered by greeting. and in an Iranian sense...

...................................

my lecturing, when it is about going after a term or a metaphor or a subphenomena or a paraconcept, {to arrive at its essential qualities or range, its meaning and historical rootedness, how does it hold things together, what holds it together (in related but different speculative milieu,) its intractable necessity, its ghostly effectiveness, its phenomenological maintenance, in which framework they maneuver, and so on} is a tentative intervention that i reside in the weaker neighborhoods of thought, even vandalizing (authoritative knowledge-)claims of legitimacy and abandoning the controlling of possibilities of comprehension.
-(purposeful?) anarchy of questioning, unfolding my thoughts anarchically

*not to work on X in order to get the point across that one remains susceptible (mosta'ed مستعد, dar khatar در خطر, dar ma'raz در معرض) to and in need of X : what X almost was, or is still about to be
(the character of X, and? the X-ian character)
-rather, ask, in what way X allows an approach?

{Avital on} **authority, violent shores of human governance

what happened to authority after the demotion (tanazol-e rotbe تنزل رتبه) of the “big Other” (death of God, State, Pir, and other mostly masculinist idols)?
a primal impulse in the cuing of group formation; pre-givenness of our way of handling private and public spheres of encounter, domestic and foreign affairs;
-disappearance of authority functions as a figure for democracy in crisis; loss of authority and the loss of the enemy opens up abysses in boundaries that have kept the world recognizable

maternal (runs of) interference (or motherly Wechsel) --?--> still pumping effects of authority

authority of the breast

to slave tyranny

(who? insists in remaining a) non-reader = solid descriptor (sharh-dahande شرح دهنده) ~-> transparent utterance ~  rhetorically uncluttered argument

literature is snafu

how authorship (dead or alive) feeds authority?

What has been packaged as terror can be in fact misleading.

authority is the most elusive of terms that inform relations, and yet no politics, no family, no pride of accomplishment can exist without it

for Arendt, authority is an undeletable term, key to any grasp of politics
authority =/= rhetoric of persuasion

Plato's authority of philosophy: in an effort both to memorialize and to exact revenge for the verdict on Socrates. (as if Socrates didn't have any bullying tendencies in his persuasive energies.)
a recovery operation
the ‘need’ for authority
(Arendt:) [...]

[...]an be in fact misleading.

authority is the most elusive of terms that inform relations, and yet no politics, no family, no pride of accomplishment can exist without it

for Arendt, authority is an undeletable term, key to any grasp of politics
authority =/= rhetoric of persuasion

Plato's authority of philosophy: in an effort both to memorialize and to exact revenge for the verdict on Socrates. (as if Socrates didn't have any bullying tendencies in his persuasive energies.)
a recovery operation
the ‘need’ for authority
(Arendt:) “It was after Socrates’ death that Plato began to discount persuasion (and argument) as insufficient for the guidance of men and to seek for something liable to compel them without using external means of violence.” ==> a power that renounces power; coercion without violence, (invention of hell, is it nonviolent?! a more earthbound rhetoric of persuasion?!)
(when we are out of master/slave relationship) expert knowledge commands confidence and obtains compliance (without force nor persuasion); soft coercion associated with reason --> Plato's philosopher-king --> **“Authority establishes relationality prior to command, promising compliance in the absence of force or argument”** (Avital)

aspects of the authority that might take in or shake up the other without harm

historical comfort zones ...and ...the ongoing torment of worldlessness

(Avital,) are the mourners of authority masking another loss for which “authority” would be a cover?

Greek way of handling:
domestic affairs --> persuasion
foreign affairs --> force and violence


*authority of the Father
ontological proof of God's existence (Kojeve contends) rests on the metaphysical placement of divine authority as the authority of the Father, who is seen as cause*
--> paternal authority in power and political authority --> as author of a work who exerts authority over the ‘Oeuvre’

father/judge/Pir: the principal figure holding together political and ethical qualities of existence ~ imago (in psychoanalysis is an idealized image of someone--usually a parent--formed in childhood), firm but benevolent caretaking, funding sources of divine authority, hierarchical hold, categorical imperative, a secure ground from which commands can be issued, “Achtung!”,
-authority subsists on borrowed transcendence
-authority produces effects of respectful adherence
-softening the space of committed citizenry (ground for political relatedness)
-is it possible to keep authority separate from respect? what this seclusion assures?

(Pir's authority nearing the) sublime regions of human relatedness

Kojeve > What accounts for the unconditional surrender of human reactivity?
legitimate principle of coercion

God is always the Go[...]

[...]ion founds language.
presence of the face coming from beyond the world , but committing me to human fraternity (Gemeinschaft) does not overwhelm me as a numinous essence arousing fear and trembling. to be in relationship while absolving oneself from this relation is ‘to speak’. the face always speaks directly and absolutely to me.

many late 20th century horror films feature a masked villain. the act of masking the face is not only metaphorical, but also has the terrifying effect of dehumanizing the villain. in herbert kelman's work on dehumanization, when the perception of a person “as an individual, independent and distinguishable from others, capable of making choices is denied, they no longer elicit compassion or other moral responses. the facelessness of the alien, swarms of ants, or other villains of pop culture.

for face look at facade too.

--> ‘provocation’ in performance. (read Haraway, Levinas)

--> ‘act’ in performance. (read grotowski)
what is to be: ‘completely natural and logical’. dealing with the discomfort of unreasonable presence on the stage. nonrepresentational aspects of performance

--> ‘teaching’ that is not rhetorics where the revelation of the other can take place (Avital, Levinas). teaching is synthesizing for someone else. what kind of communication is teaching involved?
the discourse inherent in the relation with the other is like or as a sermon.

--> ‘eyes’ threatening or seducing eyes of the performer (Rainer)

--> ‘ranting’ of the drunk in the face of the sober. disturbance of a continuity with attack with words.

--> ‘saying’, before it conjugates a verbal sign, is already an ethical gesture. saying is therefore already the proximity of one to the other, the commitment of an approach, the one for the other.
one saying enters into the service of the said, that is the thematization of being, purity of its intentions will be inevitably compromised. a saying that must be unsaid. a movement of thought that continues to resist collapsing into a settled expression, freedom from the cage of thematics. this mission (responsibility for the other) can be adequately expressed only through a certain impossible undoing of language. presenting a philosophical other is only possible when we generate a saying saying saying itself.
my performance talk: to situate my subjectivity linguistically (in a nonpresence and a nonplace). (?) (if the stakes are at situating myself, then the question is why?)
saying becomes totally exposed in its approach to the other. in limited social situations it creates risks of embarrassment or rebuttal and perhaps sounding psychotic. something that will strip away all protective layers, whether cultural or literal, from the body (of knowledge). it can also be masochistically painful for the subject. the absolute saying is a trauma, with vulnerability [...]

[...]am, taboo of body.
no one is beheaded in the history of islam. (read tarikhe sakhtkoshi) contrast to French revolution.
i am not going to critique islam, i don't know what it is, just let me perform it.

who performs? someone doing something?
what is the cure for shyness.
‘performing for the other’

silent coming and going of the feminine, (form of shyness?)

when we send the shyest as an ambassador to represent us.

It is a self-defining system of signs referring to signs.

a quiet listener. we have yet no idea what is speak. how taking transforms the mind that talks. conditions of thinking in relation to talking, before or after the mouth that talks. thinking in other languages. if intimacy is saying before thinking, how fits the acts of maulwurfe?

work on shyness, I have to start (slowly) with what i (kind of) know.

“...Nudged on the scene as a kind of shivering being, anxious and shy,..” (kafka, test)

There is the suggestion here, as in Holderlin, that timidity might be a dialect of stupidity. (Finding no way of testing out of these subtle complicities, one falls asleep, exhausted by the distress of proving one's most minimal merit.) (Avital Ronell, The Veils of Servility)

According to Silvan Tomkins, “shame operates only after interest or enjoyment has been activated.”

as Sedgwick has argued, for some people, and most often queer subjects, “shame is simply the first, and remains a permanent, structuring fact of identity: one that ... has its own, powerfully productive and powerfully social metaphoric possibilities.

the idea is that the performance that avows its performanceness acknowledges the difficulty of fitting into roles, finding identities, and managing a self, especially a self vulnerable to the effects of stigma.

is there a queerness in me and my performance? is shyness, they way i do it, queer?

turn the spectator to the reader.

does shame intertwines with queer?
this affect and mode of performance (which normative euro American culture would rather eradicate) can be queered, twisted and turned into endless artful enactments.
queer, as experimental linguistic representational and political artistic performance.

shameless in my shyness. (at the level of affect theory?)

shyness: looking otherwise and feeling differently

to act shamed of exactly that which he is excited. (is this a queer subject?)

queer is not isomorphic with gay or lesbian or any other fixed identity, rather, queerness undoes all identities into an endless multiplicity and unbecoming. (liquefaction of any solidification)
queer seems to hinge much more radically and explicitly on a person’s undertaking particular, performative acts of experimental self-perception o[...]

[...]anting--of botanical colonization--that were part and parcel of the colonial encounter.

Myths of the ‘noble eco-savage’ and the ‘ecological Indian’ have been shown to be inaccurate (Krech, 1999; Whelan, 1999)

(the notion of the Anthropocene implies) an ecology in which humans are immanent to the natural world

...................................

(eyes are) visual possibilities
“eyes” (are always) made available [...] with a wonderfully detailed, active, partial way of organizing worlds... [Haraway, SK]

...................................

lecture khm Luis
trans or cross ecological movement, from amazon to shahname, because i like it and i care for thoses ecologies.
and because we can't keep clean. i love to talk about clean and dirt. maybe some other time. if we can say anything about the world is that it is dirty and excessive and lunetic. literally lunar. the moon. if you think your bio and biology is not scheduled by moon or lunar forces think again.
do i need a bit of ego to sustain this skin-encapsulated organism (pointing to myself. this is another pointi dance)
tech interface amaz div device literature

...................................

[Avital]

in the conflict of rhetorics, the victory never goes to any but the third language. The task of this language is to release the prisoners: to scatter the signifieds, the catechisms

to enter areas of conflict [...] fragile zone where non-knowledge dominates knowledge

Self-dissolving and regathering, the subject became linked to the possibility of a new autonomy, and opium illuminated in this case (Baudelaire, though under De Quincey’s influence, was to use it differently) an individual who finally could not identify with his ownmost autonomy but found himself instead subjected to heroic humiliation in the regions of the sublime. Opium became the transparency upon which one could review the internal conflict of freedom, the cleave of subjectivity where it encounters the abyss of destructive jouissance.

mapping the body as an intensive conflictual site

scenography and rhetoric of armed conflict

(Avital on) the maternal trace in the technological revealing from Heidegger to the Bushies


the readers and nonreader

the scene of the proto-pedagogy (involves only two persons): The master and pupil together produce an allegory of being struck, enlightened


(for Levinas:) expérience =/= épreuve
•experience --> a knowing of which the self is master is always said
•épreuve (text, trial, proof) --> the idea of life and of a critical ‘verification’ which overflows the self of which it is only the ‘scene’ ~~> a test site in which the self is placed at absolute risk, life submitted to incessant probes, find themselves s[...]

[...]gy is not scheduled by moon or lunar forces think again.
do i need a bit of ego to sustain this skin-encapsulated organism (pointing to myself. this is another pointi dance)
tech interface amaz div device literature

...................................

[Avital]

in the conflict of rhetorics, the victory never goes to any but the third language. The task of this language is to release the prisoners: to scatter the signifieds, the catechisms

to enter areas of conflict [...] fragile zone where non-knowledge dominates knowledge

Self-dissolving and regathering, the subject became linked to the possibility of a new autonomy, and opium illuminated in this case (Baudelaire, though under De Quincey’s influence, was to use it differently) an individual who finally could not identify with his ownmost autonomy but found himself instead subjected to heroic humiliation in the regions of the sublime. Opium became the transparency upon which one could review the internal conflict of freedom, the cleave of subjectivity where it encounters the abyss of destructive jouissance.

mapping the body as an intensive conflictual site

scenography and rhetoric of armed conflict

(Avital on) the maternal trace in the technological revealing from Heidegger to the Bushies


the readers and nonreader

the scene of the proto-pedagogy (involves only two persons): The master and pupil together produce an allegory of being struck, enlightened


(for Levinas:) expérience =/= épreuve
•experience --> a knowing of which the self is master is always said
•épreuve (text, trial, proof) --> the idea of life and of a critical ‘verification’ which overflows the self of which it is only the ‘scene’ ~~> a test site in which the self is placed at absolute risk, life submitted to incessant probes, find themselves subjected to the rigors of the épreuve


conflict's another logic of rigor in certain types of non-Western practices (such as Zen and yogic teachings)

the pupil is led to an inner experience without interiority, to understanding without cognition, without a history ==> subjectivity

the Zen pupil, often a wanderer, listens differently, stilling herself to consider the sonic eventfulness of growing grass

...understanding no longer crowns the end of a labored process of appropriation =/= Western narratives of testing



going after the grail or attempting to reach a metaphysically-laden Castle

...cannot be properly located or possessed

the inaction hero


(?are we accustomed) to viewing the test as a way of mobilizing courage

The Sphinx marks the porous boundary between Western and Eastern domains of questioning and tells of bodies menac[...]

[...]) an idealism

without shadow ~= without secret

kernel of an implicit science: what are the relationships of a technique, (with) of a myth, (with) of a communication.. ?

The idealities implicit in technology --> mobilized in representation
(--> dramatized by myth) : obscure articulation of rigorous knowledge (--> totality of human activity)

the birth of beauty never stops
.
.the eternal geometer

(mathematical science's) sudden fits

...................................

on defeat:
the original power: ‘victorious’ [--> mastery is (so far presented as) victorious]
=/= a song to the pleasures of life, a guilt-free knowledge
-choosing between springtime or plague
[--> “phenomenology of defeat"]


-(can we) be and think (, stay, come from, or arrive) on the side of the *retreat* (whether strategic or historically mandated) ? (@Leo)
retreat --> (re)trace ...{is about the traces of things that are left that need to be read, condition of research practice, but never coming with a full-on truth-telling logos, rather stay in the twilight(ment) and not the blinding sun of an enlightenment}--> learning from Derrida and Avital
-when things start getting internalized --> ‘depressive position’ --> you can manage your relations to the ‘good object’ --> integration [=/~-> the twin-other: melancholia] [=/= when everyone is out to get you --> schizophrenic paranoid position]
...dealing with what we are left with, the reminiscence, die Reste, and so on
(Rousseauian, Heidegger also,) there is too much action, let's back off, let's retreat, let's listen to what the retreat is...
-retreat not as a military tactic, which means you are doing it in order to win something

---->[the story of writing]
within the artist world [artist as a creative being who inscribe on the world and in the world] (including apass) “writing” is internalized as the ‘bad object’
always considered secondary, excremental مدفوعى, the sign of something lacking: if you were in the real space of action, of being, you wouldn't need to write
-(for artists) writing distressed as an activity
-[the question remains] who holds the phallus? (in a converstaion and elsewhere) (=/= being open to being)
-taking dictations, an abjected position
writing is always linked to modalities of #retreat, evacuation, nonpresence
(am i associated with ecriture?) ==> being persecuted (on some level), there is something unbearable about the retreat ----> panic of the political
-let's inhabit an understander of retreat and what it involves, and, taking the responsibility of leaving your post. [we learn from what Kafka(‘s architecture of decision) surveils and marks for us > Avital --> where we are speaking/speeding from? and what is the architecture from whi[...]

[...]ce, die Reste, and so on
(Rousseauian, Heidegger also,) there is too much action, let's back off, let's retreat, let's listen to what the retreat is...
-retreat not as a military tactic, which means you are doing it in order to win something

---->[the story of writing]
within the artist world [artist as a creative being who inscribe on the world and in the world] (including apass) “writing” is internalized as the ‘bad object’
always considered secondary, excremental مدفوعى, the sign of something lacking: if you were in the real space of action, of being, you wouldn't need to write
-(for artists) writing distressed as an activity
-[the question remains] who holds the phallus? (in a converstaion and elsewhere) (=/= being open to being)
-taking dictations, an abjected position
writing is always linked to modalities of #retreat, evacuation, nonpresence
(am i associated with ecriture?) ==> being persecuted (on some level), there is something unbearable about the retreat ----> panic of the political
-let's inhabit an understander of retreat and what it involves, and, taking the responsibility of leaving your post. [we learn from what Kafka(‘s architecture of decision) surveils and marks for us > Avital --> where we are speaking/speeding from? and what is the architecture from which language emerges? is it a textual ventilator? or things are threatening to fixate?]

how Iran named its Iran-Iraq war? Défense sacrée, the Holy Defense, دفاع مقدس, (and many other names)
how did we “have” an experience---after the war? (much less an adventure or an adventurous encounter with history pumped up with meaning and sense-making and productive futurity)

to tabulate

ok, i am refering to things that don't come up as part of the master discourse, things that don't come up as something we can assimilate (جذب) or appropriate



towards the gaze --> a theatrical gesture : to see everything serenely (in quiet contemplation) --> to be (at last) free from the Gods

(those who believe that) there is only transcendence, (that transcendence is all there is)
(this is also the common mistake in reading Iranian old mystic literature)

cruel hallucinations

laws criss-cross the world

...for i am a slave of science

the chain of orders : the new is born of the old =/= angle (interrupts the stoic chain, the chain of cause and effect)

extermination and determination
laws of identity, repetition, and information-free
death at the end of entropy --> sequence of events (from the point of view of plague narrative --> the law is the plague + the reason is the fall [--> everything falls to zero])
the same ~=?! non-being

drops of knowledge

physics of the military*
[...]

[...]
***how does one make the memory [--> Hoda], the shadow [--> Ehsan], the ancestor [--> Sina] speak across generations?***


the riotous, the militant, the deranged --> they have suspicions ~=> ?

(sectarian mode of) *reading: to entertain the same mania, drunkenness, cruelty, or absurd temperament that engendered the very materialization of that text ==> apocalyptic significance (~ master-disciple relationship)--San'an--> an excursion into the otherworldly
-cryptic terminologies
-cosmic ideas
--> ‘knowing’ becomes a high-stake transaction, one's own identity, future, and self-consciousness hangs in the balance (--> i can recognize this extremism in myself)

(an issue with iranian artists:) the pursuit to become the echo of a profound legacy***(!!)

***echo becoming*** --> (Mohaghegh's tone:) in an epoch that runs entirely on hollow spectacles of meaning and simulations of depth <-- aesthetic
>
(since declared by Western theory itself, and i agree too?) it is obsolete to speak of “legitimate/authentic knowledges =/= mythic doctrines” }==> the question then becomes:
*which phantom-sphere is more arresting, more aesthetically philosophically attractive?* (--> phantomology, Avital) ~/?= *which archive remains on fire throughout?* (--> the concern of many of my peers in apass. why archive has become a predominant topic and practice: lack of master signifier ==> archiving as one remaining meaningful thing to do, that there is nothing meaningful to be done [<-- that is my source of disagreement with archive-discourse, because it matters that there is something to be done now])


(taking) high doses of impulse and reason

**adapting old tales to new territories of experience** (<-- we need to permanently work this, read it, and so on)


exceedingly well-versed fever-dreams of Rumi
his intellectual-bodily gesture
its innovative proportions
his typology of communication/education (in Majales-e Sab'e مجالس سبعه)
remote plane of calculation


•magnetic power of the sectarian voice (=/= “the weak cult of modern inevitability” ==> a formula of alienation, insularity انزوا, indifference)
•freedom to choose the all-engulfing one thing (--> ISIS) =/= countervailing definitions of freedom: the freedom of infinite mediocritized choices (--> consumerism)


(Elen's struggle to gauge her place in the existential game)


my critical rant


*build the raft* <-- a poetic strategy (<-- i do this too, to go beyond the postcolonial aftermath)


tale of the “symptom of a plague” (--> tale of “where we stand”) ==> (a concealed need for) ***immunity*** (=/= toxication)
‘reality principle’ of Ali , apass

“the eastern postmodernism arrives at the[...]

[...]ble
to salivate and gorge on what is most detested
the torment of overlapping, of absolute possession and absolute dispossession



unreal
surrealism
anti-realism
hyper-realism
irrealism

inaccurate, misleading signs around each corner of the cityscape
deceptive and insidious facades
taken astray and stranded amid false omens
the misinformation of the world's existence
the minor syndicate versus the drone
stretching between the memorandum and the dispatch
always in a dual hermeneutics of suspicion and discovery

drinking from the fool's gold of confusion ill-advising codes



the sectarian's remedy:
vulgarization requires vulgarity
response to disgrace is to enter the disgrace
to inflict the profane occurence and encourage the contamination of language and sign
into the stint of atrocity
to go barefoot and dismembered
sectarian appears before the maker:
in blemished and tattered from
(to prove hardship)


xxxxx 254

...................................

one must fear those who say “we”

Mohaghegh's writing reminds of Avital

...following it into its lower webs of imagination

sect: an insider-outsider formation

*the sect redefines*

life, secrecy, ritual, fanaticism, martyrdom

(in a fragmented age -->) sectarianism = apocalyptic writing + insurgent practice ["+” : a lethal combination] ==> ***an abstract idea + its immediate execution (within the world)*** ["+” : collapsing the boundary between the emergence of the two]
**(its other names:)
•underground movements
•secret societies
•forbidden associations
•cult gathering
•*artistic circles*
•urgan gangs
•rebel cadres کادر
•terrorist units
•
**(its forms:) they banish themselves and plan their hostile-ecstatic return to the surface:
•revolutionary
•criminal
•religious
•mystical
•magical
•military
•*avant-garde*
•
**(its conceptual coridors:) each fuses the minimal (elitism) and the excessive (universality):
•delirium
•murdur
•hallucination
•whispering
•doom
•
}<=~ ***the self-chosen against the world***
(“we” is the electric compartment of the sect. the sectarian channels the alarming vibration of the “we"--the one who becomes many)


*evil: a force of liberation, beauty, complexity


Ali's microhostilities (on me, the way he tells)
*guided by dislike*

(*terminal Intimacy*: definite concept of friendship:) “they will all die for one another" = "they will all kill one another”
[...]

[...]it emanates (not designed) from beyond sense that the artist is not in charge of, dangerous causative flicker
~ ‘art = charisma’ [= cause & effect]
--Morton--> (bad idea of) art ==> charismatic causality

force-like animal magnetism

magic = causality + illusion

appearance and essence are two different sides of Mobius strip

(pre-neolithic -->) *we live in a world of tricksters* (raindrops are tricksters,,,)

incomprehensible charisma of kitsch

(the objects in my room contain a palpable enjoyment that is without me, found objects that spray charismatic causality [without devotion or trust])

...................................

(Zizek's) Lacan four discourses via porn actress facial stages:
1- ecstatic state --> overwhelmed
2- serious --> hard work, instrumental control
3- boredom --> ignorance, indifference
4- mocking --> is this all you can do, smile

...................................

body...
how to feed it
when to fast
how to soothe
moisturize
let go
heal
you can't grasp your body once and for all --> one can only bear witness and offer testimony (<--Avital-- this is why writing is so often bound up with illness, “writer = invalid”)

cultural phantasms of bodily mutation

the body never stays put long enough to form self-identity --(this is why)--> our ancestors used to fast-forward and just lose it [transcending the body]


in Dostoevsky
body is variously insulted and humiliated --> subjected to injury (an injury capable of language and disclosure)
--> idiocy offered a delicate conflagration of soma + psyche

illness: the stealth master (the teacher whose lesson is unremittingly opaque yet purposeful)

(when you get hurt -->) body: “Honey, I’m home, I am your home.”

your body fighting for you
healing without cure

illness --Avital--> essentially related to the experience of injustice ~= your Geworfenheit
• illness visits you at will and does what it wants to your body (stinging surfaces you didn’t know you had)
•illness gives access to the devotional mode of surrender (abandoning to itself something other than the self)
•illness brings with it an alternative system of ecstasy and meaning
•*illness: an inescapable condition of being*
-

(Dostoevsky's Myshkin) suffers a sacred illness

[your?] heritage -->
backed up by literature
backed up by philosophy
claimed by mythology


*epilepsy* (has a place in the history of thought) --> the Idiot's illness
•between psyche & soma
•between the *theory of trauma* (which focuses the history of the subject) & the *theory of fantasy* (w[...]

[...]stages:
1- ecstatic state --> overwhelmed
2- serious --> hard work, instrumental control
3- boredom --> ignorance, indifference
4- mocking --> is this all you can do, smile


...................................

body...
how to feed it
when to fast
how to soothe
moisturize
let go
heal
you can't grasp your body once and for all --> one can only bear witness and offer testimony (<--Avital-- this is why writing is so often bound up with illness, “writer = invalid”)

cultural phantasms of bodily mutation

the body never stays put long enough to form self-identity --(this is why)--> our ancestors used to fast-forward and just lose it [transcending the body]


in Dostoevsky
body is variously insulted and humiliated --> subjected to injury (an injury capable of language and disclosure)
--> idiocy offered a delicate conflagration of soma + psyche

illness: the stealth master (the teacher whose lesson is unremittingly opaque yet purposeful)

(when you get hurt -->) body: “Honey, I’m home, I am your home.”

your body fighting for you
healing without cure

illness --Avital--> essentially related to the experience of injustice ~= your Geworfenheit
• illness visits you at will and does what it wants to your body (stinging surfaces you didn’t know you had)
•illness gives access to the devotional mode of surrender (abandoning to itself something other than the self)
•illness brings with it an alternative system of ecstasy and meaning
•*illness: an inescapable condition of being*
-

(Dostoevsky's Myshkin) suffers a sacred illness

[your?] heritage -->
backed up by literature
backed up by philosophy
claimed by mythology


*epilepsy* (has a place in the history of thought) --> the Idiot's illness
•between psyche & soma
•between the *theory of trauma* (which focuses the history of the subject) & the *theory of fantasy* (which refers to transference and countertransference)
•the only illness to have its own mythological figure -->
•madness
•visionary excess

herald of epilepsy: Hercules, Buddha, Alexander the Great, Julius Caesar, Napoléon, Lord Byron, Pascal, Van Gogh, Dostoevsky, etc.


foolishness
drunkards
maniacs
the pathologically resentful
the envious
a rapist
a crowd of cheaters
classic neurotics
subjects of delusional rantings
subjects of criminal intent


conscious =/= unconscious =/= drive

contract to his illness
manipulations of care

the sick often find someone who is even sicker to take care of (<-- the case with the Prince)
<[...]

[...]n suddenly something seemed torn asunder before him; his soul was flooded with intense inner light. The moment lasted perhaps half a second, yet he clearly and consciously remembered the beginning, the first sound of the fearful scream which broke of itself from his breast and which he could not have checked by any effort. Then his consciousness was instantly extinguished and complete darkness followed.

(going to fetal position)
seizure: an enactment of a wish to return to the womb
epilepsy --Sutterman--> sadomasochistic phantasms that feature the self as murdered child

breaking a prized vase
delivering rants in place of conversation

Dostoevsky's idiot:
•repugnant
•uncanny
•a kind of Bataillean reversal (at bottom is unmistakably Christian)
•provokes love

according to Dostoevsky: *idiot ==provoke==> love*

Faust had reported that two souls inhabit his body [==> switching body types] {--> two sick bodies} (hallucinated + internalized)
1. the ailing body --> you can get rid off with drugs (dealt with Mephistopheles)
2. the abandoned body --> inglorious corpse

body doubles reflecting one another (---> go to mirror)

Avital --✕--> movements [such] as Positive Action, Positive Choices, and the marks of similar tags of empowerment that issue from the hope that we know what we’re doing, that we can take charge and act up and affirm our bodies, our selves, that we can now stop being victims and relinquish passivity.

torturer <--> healer

...................................

شطح shath: literary technique (san'at adabi صنعت ادبی)
(jCzF0RD-a_M)
shath: contradictory speech (kofr + iman)

del-bari (dressing up and going out[?]) =/= gush be harf kasi dadan (listening)
گوش به حرف کسی دادن =/= دلبری

خجسته khojaste: thinking all the time that everyone is saying hello to you

Hafez = connected pockets of meaning =/= Ferdosi's organized pockets of meaning =/= bestiary's listed pockets of meaning

...................................

indian ocean diaspora
indian ocean slave trade ==> atlantic slave trade and the new-world diaspora

Lee --> influence of African and afro-iranian people on other iranians and on persian society and culture

Ziba Khanum (d. 1932 Yazd)
the life of one enslaved African woman who lived in iran
(recovering what can be recovered of their industrial lives)

iranian history --> issues of:
•race
•gender
•religion
•elite social and economic networks
•nature of slavery
•value of subaltern history


the idea of (academioc study of) history: study of structures, institutions, abstractions ==[...]

[...]century rationalization + bureaucracy (==> dramatic new information-processing and communication technologies) ==> today's institutions = **to oppose entropy** @apass
DNA ~= global economy --> nature of existence & new technology synchronized
(--> a history of science as successive decentralization of human) ==> ***eschatological (base of) information revolution*** : every material structure or energy flow (@Ali's pot carrier) could be used/seen to carry information
--> (mediated in 19th century:)
nature of the universe --to--> nature of humanity --to--> organization of economy

information mythology [~ “information” can travel anywhere and be made up of anything ~ “everything is information"] = interface between the social and natural worlds
}==> ‘a general statement about the nature of information' = 'a general statement about the nature of the universe’
(Bowker:) the new memory modality was at root an economic process of ordering social and natural space and time so that “objective” information can circulate freely [==> democracy, science]
==> package the world + make it deterministic
--✕--> (we must) make information historical (again)*

...................................

Avital's work has concerned itself [...] with the fact that technology is irremissible. Mary Shelley projected this view of technology with her massive, monumental, commemorative work on the technobody, which was the nameless monster. The problem with (or opening for) technology is that no one is or can stay behind the wheel, finally, and no one is in charge. And the way she has tried to route and circuit the thinking of technology--indeed, in a posthumanist frame--exposes the extent to which it belongs to the domain of testing.

the contiguous neighborhoods of broken experience and rerouted memory

the myths of liveness

[my] problem with television[/news] is that it exists in trauma
-trauma undermines experience and yet acts as its tremendous retainer
*trauma: a memory that one cannot integrate into one's own experience, and as a catastrophic knowledge that one cannot communicate to others

the black-box of talking survival

Robocop: highly complex cyborg (who came equipped with memory traces, superego, id, and--ever displacing the ego--a crypt)

court's frame-by-frame analysis of video --> recording and human memory @Ali

...................................

which ‘well-defined terms,’ *qualities of persistence*, object repository, and identifier resolvers am i using in ajayeb.net?
the performance of digital objects (and identifiers) (not treated as a simple binary property)
*(to retrieve) human- and machine-readable information*

persistence of cited objects (in ajayeb.net)

[*]persistence: a predictio[...]

[...]rest (Ribot)
2. gives up the useful effect of present perception
3. backward movement of the mind

Bergson's attention: a binding together of reality to ward off both perceptual and psychic disintegration


endosmosis: process of remaking an object of perception

Deleuze's attention: gives back to duration its true characteristic... a very special coexistence (=/= succession), a simultaneity of fluxes, in which the body was always implicated --> “freedom = awareness of that coexistence”,


“reality function”
(psychic+) sensorimotor grounding in the reality

in early 20th century --> clinic designation of a condition called “the feeling of unreality” : failure of an apperceptive attention : when present impressions do not link up with memory association ==> sense of unfamiliarity of the present objects


*(inconsistent and anxious treatment of) Bergson sketching out the marvels of a multidimensional perception* (capable of apprehending and creativity engaging the immanence of the past and present) <-- fantast of artistic research
---Crary--> for Bergson attention is one that does not waver, oscillate, or drift in and out of focus [---> go to Avital drug] --> his privileging of fusion, interpenetration, and continuity does not apply to borderline states: insanity, dreaming, etc. piercing forms of nonspatialized experiences: dreamwork, trance, forms of hypnagogic visions (==> powerful penetration of the present by memory)

Bergson's indetermination: a human attentive concentration, an abortion that would never lose its conscious connection to the willed activity of the body (<-- fantasy of wakeful critical subject) =/= (Crary's well argued) indetermination encompassing fluctuations in and out of trancelike states in which disassociated phenomenal might occur


Bergson's work is typical of his period --> ***great fear of perceptual behavior that is either passive or automatic***
}--historically--> construction of various forms of automatic perception in cinema, recorded sound, and other technological attachments ==> the idea of **premade images consumed passively** (...depreciation of experience when individual memory images are stiffened into ready-made things)

(for Bergson, Janet, Foad, and many others:) automatic behavior ==> dissolution of ego boundaries (in which the individual will cease to exert itself), contraction of personality, scattering of the self

drift
reverie
trance
dream

**Bergson's work = refashioning of the Rousseauian conviction of the truth and authenticity of (inner) subjective experience, without grasping how that experience is determined by forces external to the subject**
--trying--> to overcome the degradation and devaluation of experience within a modernizing culture found[...]

[...]-> veil]
•figures arise from text-based, nonfigurative works
•textuality and figurality


...................................

*relevance is hylomorphic, it imposes meaning from the outside
•to represent the nation / to critique the nation
•to self-orientalize / to critique orientalism
•to tell stories that everyone can relate to
•to be expressive / to be conceptual
•

hylomorphic nature
in which ‘matter’ and ‘form’ meld physically in myriad ways yet remain distinct linguistic categories


anamorphic: pertaining to a kind of distorting optical system, anamorphic lense, anamorphic gaze
(تغيير شکل دهنده) a notion of knowledge inquiry

...................................

Marks’ take on Sadra's triadic ontology of sensible, imaginal عالم خیال, and intelligible realms
+cognitive trinity of:
•mental intuition
•bodily knowledge
/> •spiritual knowledge
------> different human faculties perceive each real:
•sense perception --> external particulars: the sensible world of matter
•imagination --> internal particulars: the imaginal
•intellect --> universals: the intelligible
}--> with Avital i am learning technically (in language) to stay in a state of contamination (and their rewiring) of these faculties --> not to disavow the eching lines of my inherited tradition (“-->” + “~~>”)
◦sense perception ~~> universals
◦imagination ~~> external particulars
◦intellect ~~> internal particulars
◦...


*the islamic imaginal realm is (an audiovisual intangible) supra-individual and more real than matter*

Sadra argues that the imaginal realm subsists in the soul, mediating between the senses and the intelligence; it explains how extrapersonal, supra-sensory realities present themselves to imaginative ative perception --> نجم‌الدین کبری Najmuddin Kubra expert on visual metaphysics
تجربه شهودی
خيال و شهود
مراتب تجلّی

[*]imaginal realm: a radically pro-image concept
=/= Platonic denunciation of images (as misleading and false)
=/= Byzantine iconoclasm
=/= islamic aniconism
=/= 20th century culture of media critique
=/= iconoclasm of contemporary religious fanatics
=/= fantasies
=/= surrealism


suprasensory imaginal realm of sufism


history of imagination

world philosophy abounds with theories of the imagination

ancient Greek idea of how the imagination can make contact with a supra-individual reality --{followed & developed}--> Neoplatonist (understading of the imagination as) receptive of divine images
=/= memory images
=/= fantasmatic images --> phantasia --{i am wotking[...]

[...]h century culture of media critique
=/= iconoclasm of contemporary religious fanatics
=/= fantasies
=/= surrealism


suprasensory imaginal realm of sufism


history of imagination

world philosophy abounds with theories of the imagination

ancient Greek idea of how the imagination can make contact with a supra-individual reality --{followed & developed}--> Neoplatonist (understading of the imagination as) receptive of divine images
=/= memory images
=/= fantasmatic images --> phantasia --{i am wotking against the idea of “fantastic beast” ~-> phantasmata: post-sensory images combined in mind, independently of sense impressions ==> memory, dreams, and sensory illusion}
=/= imaginal images

هیولا hayula: the base, corporeal world

sensory-imaginal-intelligible

•a bottom-up theory of the imagination --> active intellect in the human
•a top-down theory of imagination --> pre-existing divine mind

i disagree with Marks that the (islamicated) imagination was a means to connect to a divine reality, higher truth. in ajayeb we encounter and abundance of descriptive environmental materialities.

Avital studies the interferences of:
1- the lower, sensory imagination
2- the higher, intellective imagination (that receives inspiration from above; #prophets)

ajayeb: synthesized Greek philosophy + Qur'anic thought + popular material body belief

( material body [ X ) immaterial intellect ]
“X” : imaginal مثل: (audio-visual glimpses of divine reality)
•accounts of afterlife --> gardens
•accounts of apocalypse --> sounds
•saints biographies --> performances
•


christian tradition started to view the intellect as internal to the soul ==> regard imagination as psychological: an inspiration, invention, recombination from within (and not from without) (Elen finds herself in this tradition?) ==> concept of an autonomous psychological subject

so persian subject wanted the  so much to be there, when there was no flower, that the went to a zone of beyond, picked some schizo-flowers and came back {this is Sa'di}--> iranian metaphysics
-i am more interested in the blooming of flowers, also metaphorical understanding of their morphogenesis. this tag line can be a subject of a phd study. for the last thousand years the iranian literature has been busy with this, how to describe flowers
*iranians believe in image


sufis, iranian philosophers, ... --> so poluted concepts and words


attachment to the world <--...(intelligible, barzakh)...--> presence of God
(who knows what the ‘presence of God’ means. let's not assume we know.)

Sohrevardi argues that the imagination effectively the indipendent[...]

[...]ccurate and attractive

***imagination is (definitely) not closing your eyes and dreaming, but being completely present to the world, committed to it and affected by it*** (to perceive something in its intense singularity)


مشاهده moshahede = contemplation

the infinate flux of visible phenomena (Kracauer)

قلمکار calico-world
چلوار

kaleidoscopic mountains

what was Sadra looking (moshahede) at?

•linear modeling of time --> clock time
•intensive model of time ==> movement across the “real” axis


effectively panpsychist: every entity is conscious, has a soul, and potential to intensify; minds in a world of minds


Whitehead's concept of transformative togetherness
ontological vitalism: exist ==> consciousness


reality precedes abstraction -->
for Sadra “point of view” is a distraction (for vojud وجود)
•perspectives
•names
•quiddity
--> because the positing of names and description is in correspondence to concepts and universal meanings, not in correspondence to existential identities and external/concrete forms (Sadra)
=/= Avital and Kohn --> but they do in amazonian forest semiotics
--> my point of departure with Sadra. i am tracing transfigurative signs of the flesh in practices of storytelling --(or not)--> Sadra emphasizes that imagination is better able to grasp Being: concepts are too static to capture/grasp the act of being (--> are they?! we have to deal with them anyway: wild facts, fables of practice, images are concepts, etc.)

ماهيت quiddity --> that which is understood (=/= being --> that which is experienced)
quiddity in Sadra is like the habits that Peirce and Bergson grudgingly accept as necessary for thought, though they need to be swept away for creativity to emerge. hence the importance of intuition for Bergson and Sadra, and of induction for Peirce. (Marks)
}--> (my departure:) a point of research branch for me: “to swept away quiddity”, is another story possible?


images have the power to multiply --> and other “sticky” things?

(like Sadra and Marks) i also prefer images that do not simply confirm general categories of what can be thought but undermine them with singularities that stimulate the imagination (=/= The Black Mirror tv series)


(destructive delusions, ideological images,) true visions and hallucinations --> the disappointment in hearing the deja vu
-deja vu is the dream of remembering


the divine outside
an immanentized imaginal real to be the source of truthful visions


to read Qur'an (or any text) as if it has been revealed to you


the visions of the imaginal are nonstatice images of th[...]

[...]es (that [it seems] are necessary to create conditions for any ‘human’ action)*
(still use other more old-fashioned research techniques: depth interviews [Xiri], phenomenological methods [], hermeneutic analysis [Sina], etc.)
-(how to account for) tech-mediated flows of information and knowledge that pass through the massive assemblages of the Internet
-majority of interactions are technology-to-technology and system-to-system interactions

this assemblage-thinking is against[?]:
•Virilio's way of ‘questioning technology'--for him: “to be a subject or to be subjected, that is the question.” he sees crisis in the temporal dimensions of the present moment: the lack of a future-oriented longer time-frame connects “real time”, pollution, and economic inequalities. All of them result from a lack of shared responsibility for the future. (<-- noted by Hubert); or: “The now immaterial environment is connected to the “terminal” body of men and women with interactive prostheses who become the virtual equivalent of the well-equipped invalid.”
•Guattari's machinic (=/= simple construction partes extra partes): omnipresent homogenized capitalist exchange value
•Nancy's ecotechnics: critique of globalization and sovereignty
•Avital's narcotics: on Heidegger: the notion of ‘addicted to technology’ --asking--> under what conditions we could arrive at a *free relation to technology*? being ‘fast’ --> on the run ==> dumps understanding along the way. (for Heidegger) freedom depends upon Dasein's openness to anxiety ==diverts==> addiction [a certain type of being-on-drugs] }--> drugs have something to do with technology? @constantvzw
drugs in warfare: taking pills (or tranced by nohe مداحی جنگ) into superior performance, technologizing himself into the war machine (hero on heroin) --> technically calibrated culture
‘chemical prosthesis’ (a technology of the human) has been part of man-machinic hybridizations
-hallucinated exteriority
-stimulant, opening another hallucinogenre in life, at the edge of being
-our culture is bascially the history of ‘high culture’
(Avital suggests) drugs [master object of considerable libidinal investment] have been about exploring ‘fractal interiorities’ (and not exterior dimensions)
ecstasy of intoxication, forgetfulness, mimetic poisoning (of literature [= singular staging of the imaginary]): as sedative, as cure, as escape [= forced decision upon the subject]
-for Baudelaire opium became the transparency upon which one could review the internal conflict of freedom, the cleave of subjectivity where it encounters the abyss of destructive jouissance.
-(Emma Bovary had busted) a logic of reappropriation, collapsing the dreams of restoring a self
@constantvzw's investment in the critique of hallucinated plenitude and pure communication (enabled by digital media) --> transcendental telepathy (being[...]

[...]by Hubert); or: “The now immaterial environment is connected to the “terminal” body of men and women with interactive prostheses who become the virtual equivalent of the well-equipped invalid.”
•Guattari's machinic (=/= simple construction partes extra partes): omnipresent homogenized capitalist exchange value
•Nancy's ecotechnics: critique of globalization and sovereignty
•Avital's narcotics: on Heidegger: the notion of ‘addicted to technology’ --asking--> under what conditions we could arrive at a *free relation to technology*? being ‘fast’ --> on the run ==> dumps understanding along the way. (for Heidegger) freedom depends upon Dasein's openness to anxiety ==diverts==> addiction [a certain type of being-on-drugs] }--> drugs have something to do with technology? @constantvzw
drugs in warfare: taking pills (or tranced by nohe مداحی جنگ) into superior performance, technologizing himself into the war machine (hero on heroin) --> technically calibrated culture
‘chemical prosthesis’ (a technology of the human) has been part of man-machinic hybridizations
-hallucinated exteriority
-stimulant, opening another hallucinogenre in life, at the edge of being
-our culture is bascially the history of ‘high culture’
(Avital suggests) drugs [master object of considerable libidinal investment] have been about exploring ‘fractal interiorities’ (and not exterior dimensions)
ecstasy of intoxication, forgetfulness, mimetic poisoning (of literature [= singular staging of the imaginary]): as sedative, as cure, as escape [= forced decision upon the subject]
-for Baudelaire opium became the transparency upon which one could review the internal conflict of freedom, the cleave of subjectivity where it encounters the abyss of destructive jouissance.
-(Emma Bovary had busted) a logic of reappropriation, collapsing the dreams of restoring a self
@constantvzw's investment in the critique of hallucinated plenitude and pure communication (enabled by digital media) --> transcendental telepathy (being online/connected over distances in a Facebook sense)
-pleasure and liberty values freely exercised upon a coded body
*hallucinator: a creature of simulacrum*
-what is wrong with the social media stream addict? a transport going nowhere; addictive, artificial, and beside oneself; [genuinely clean or drug free ~=? being exposed to existence, placing one's body in the grips of a temporality that pains]; phantasm of lack in abstinence; (like drugs they are) linked to *a mode of departing*, to desocialization, (like the activity of writing) nonproductive and somehow irresponsible, being-in-drugs (being-in-Facebook) supposedly resists the production of real value (incapable of stabilizing the truth of a real world); figure of drifter/dissident: obsessed and entranced, narcissistic, private, unable to achieve transference; movement of the simulacrum without address;
[...]

[...]nitive and physical realities with the particular demands of their world

...sociological quest to understand the locus of injury

[title]
duet of integration-crisis (==> whole-body ideals)


(Geroulanos and Meyers argue that) understanding integration and crisis in medicine ==> to wrap our heads around the way later-dominant cybernetic and structuralist theories located the individual in the world

bodily metaphor [in] integrations of domestic societies

the integrated, disintegrating human body:
•a new site of meaning and care
•subject for new analogies of body biological and body politic
•object of direct experimentation


story of the human body (at once social & biological)

...................................

question of technology
--locational--> where does the technological take place?
(and when?)

Heidegger --> (latecomers were) addicted to technology
“under what conditions we could arrive at a free relation to technology?”

Heidegger problem with addicted --> *addiction is content with what is merely available* (it never surpasses this limit) =/= anxiety


Avital focus on the *chemical prosthesis*

in war, drugs become another piece of equipment --> taking the pill: technologizing oneself into the war machine

heroin comes from heroisch

technically calibrated culture

drug --> hallucinated exteriority

electronic/drug culture --> (Nancy + Blanchot's) désœuvrement: without an end or program, an unworking that nonetheless occurs


how the *prosthetic subject* is constituted
(Junger's drug, Heidegger's tech, Benjamin's hashish, de Quincey's opium, Duras's alcoholizations:) a saturated text, pushing beyond the materiality of the book though not into any ideality

the right to drugs + the supplementary interiority that they produce

there has never been a war on drugs that is not carried by another type of drug (religion, patriotism, oil, TV)

history of narcotica ~= history of culture

[*]intoxication: (names) a method of mental labor that is responsible for making phantoms appear --> mnemonic apparatus

“you have something in you that must be killed” ==> ambivalent stimulant/tranquilizer

body proper regains its corruptible organic status
self-medication and vitamins become the occupation of every singularity

drugs explore fractal interiorities (=/= seeking an exterior transcendental dimension)

renunciation چشم پوشی، ترک، کناره گیری، قطع علاقه
(addict = nonrenouncer)

virtual reality
cyberprojections

(Dasein's) dependency: a state in which anx[...]

[...]e subject --> de Quincey

opium: the transparency upon which one could review the internal conflict of freedom (+ encounters the abyss of destructive jouissance)


war against pain

higher forms of drug


*(like any good parasite) drugs travel both inside and out of the boundaries of a narcissistically defended politics* ==producing==> a lexicon of body control and a private property of self

drug's virtual and fugitive patterns
they have a secret communications network with the internalized order


Madame Bovary = clinic of phantasms


everything said about technology can be applied to drugs: acceleration, speed, inertia, the third interval

drug/medicine ==>
•deaden the pain
•separate from a poisonous maternal flux
...
•hallucinated plenitude
•pure communication ~= transcendental telepathy

(have in mind that) any substance can function as a drug


“It wasn't clear then whether the body was private property or not, whether the authorities could legislate zoning ordinances, or whether pleasure and liberty were values freely exercised upon a coded body.”
-Avital


my work over the etymology of the signifier --> moon index
(i shoot up trash fiction)


(Freud) *pain is imperious* متکبر

(failing) to meet the requirements of an authentic alterity
(we are) into forgetting and the simulacrum (=/= truth)
•hallucinator: the creature of the simulacrum (par excellence)
(trafficking in) abstract forms of forgetting

the poor
the body-broken
the racially hallucinated other


chemical prosthesis (mushroom or plant) responds to a fundamental structure

drug addict --> a mystical transport going nowhere
drug adrug addict offers her body to the production of hallucination, vision, or trance
--> going nowhere fast


being exposed to existence = placing one's body in the grips of a temporality that pains --> addictive = artificial, beside oneself


drugs --linked-to--> a mode of departing, to desocialization [without the assurance of arriving anywhere] (~= activity of writing) =/= production of real value


...movement of the simulacrum without address (or, in another idiom, without purpose, point)

Nietzsche was the first philosopher who --Avital-->
1. to think with his body
2. to put out the call for a supramoral imperative


...................................

we are implicated inscribed disarticulated and reresignifed by technological prosthesis
there is no outside to technology
there is no off switch to technology
wonderological tracks of technology

[...]

[...] my work over the etymology of the signifier --> moon index
(i shoot up trash fiction)


(Freud) *pain is imperious* متکبر

(failing) to meet the requirements of an authentic alterity
(we are) into forgetting and the simulacrum (=/= truth)
•hallucinator: the creature of the simulacrum (par excellence)
(trafficking in) abstract forms of forgetting

the poor
the body-broken
the racially hallucinated other


chemical prosthesis (mushroom or plant) responds to a fundamental structure

drug addict --> a mystical transport going nowhere
drug addict offers her body to the production of hallucination, vision, or trance
--> going nowhere fast


being exposed to existence = placing one's body in the grips of a temporality that pains --> addictive = artificial, beside oneself


drugs --linked-to--> a mode of departing, to desocialization [without the assurance of arriving anywhere] (~= activity of writing) =/= production of real value


...movement of the simulacrum without address (or, in another idiom, without purpose, point)

Nietzsche was the first philosopher who --Avital-->
1. to think with his body
2. to put out the call for a supramoral imperative


...................................

we are implicated inscribed disarticulated and reresignifed by technological prosthesis
there is no outside to technology
there is no off switch to technology
wonderological tracks of technology

...................................

how much nature has to change before our descendants cease to be human?
about when in the course of evolution our ancestors became human?
(unanswerable good questions)

if the human is not the one consuming, who is?

animals consume
(numinous agentic status of) dead consumer

human aspects of consumption: learning, decision making, reason, perception, ethics, agency, desire and choice --arise--> *between humans and intelligent machines*

[*]posthuman: a move that seeks to locate being, or aliveness, or meaning in the not-quite-human-as-we-know-it

(humanist) epistemology: how we investigate and describe the world
(humanist) ontology: how we understand what constitutes life and objecthood

==Campbell==> help consumer research:
1. expand the range of temporal reference (look into the future of how consumption will look like)
**assumption of the future: the future will be a post-consumption existence**
2. expand the range of physical reference (extraplanetary consumption: what the ***consumption of place*** means; embryonic consumption sites: store your child's cord blood stem cells)
3. interrogation of the roots of humanism ([...]